Project Gutenberg's The Homilies of the Anglo-Saxon Church, by Ælfric

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Title: The Homilies of the Anglo-Saxon Church
Containing the Sermones Catholici, or Homilies of Ælfric,
in the Original Anglo-Saxon, with an English Version.
Volume I.

Author: Ælfric

Translator: Benjamin Thorpe

Release Date: December 18, 2011 [EBook #38334]

Language: English

Character set encoding: ASCII

*** START OF THIS PROJECT GUTENBERG EBOOK HOMILIES ***

Produced by Julie Barkley, Keith Edkins and the Online
Distributed Proofreading Team at http://www.pgdp.net

Transcriber's note: A few typographical errors have been corrected: they
are listed at the end of the text.

* * * * *

In this edition accented letters are denoted as ['a] etc. Aesc, eth and
thorn have been expanded to ae, dh and th. The equals signs, eg S[=CI],
denote scribal abbreviations by overlining (for SANCTI in this case).

* * * * *

Page numbers enclosed by curly braces (example: {25}) have been
incorporated to facilitate the use of the Table of Contents.

* * * * *

THE HOMILIES OF

THE ANGLO-SAXON CHURCH.

* * * * *

THE FIRST PART,

CONTAINING

THE SERMONES CATHOLICI,

OR

HOMILIES OF AELFRIC.

IN THE ORIGINAL ANGLO-SAXON, WITH AN
ENGLISH VERSION.

VOL. I.

BY BENJAMIN THORPE, F.S.A.

[Illustration]

LONDON:

PRINTED FOR THE AELFRIC SOCIETY.

MDCCCXLIV.

* * * * *

PRINTED BY
RICHARD AND JOHN E. TAYLOR,
RED LION COURT, FLEET STREET.

[Illustration]

* * * * *

{v}

PREFACE.

* * * * *

The work now presented to the Members of the Aelfric Society, the first
fruit of its praiseworthy attempt to rescue from oblivion the literary
remains of our forefathers, was selected for the earliest publication of
the Society, on account both of its valuable matter and the beautiful
medium by which it is conveyed.

Of the author of the SERMONES CATHOLICI we know nothing with certainty
beyond his name, though from the words of his own preface, where he speaks
of king Aethelred's days as past, and informs us that in those days he was
only a monk and mass-priest, it follows that he was not Aelfric archbishop
of Canterbury, who died in the year 1006, or ten years before the death of
king Aethelred.

With better foundation we may assume him to have been Aelfric archbishop of
York, who presided over that see from the year 1023 to 1051[1]. Against
this supposition there seems no objection on the score of dates, and that
the composer of the 'Sermones' was a person of eminence during the life of
archbishop {vi} Wulfstan, of whom, according to our hypothesis, he was the
immediate successor, is evident from the language of his Canons, and of his
Pastoral Epistle to Wulfstan, in which he speaks as one having authority;
though in the first-mentioned of these productions he styles himself simply
"humilis frater," and in the other "Aelfricus abbas[2]," and afterwards
"biscop."

Of Aelfric's part in these Homilies, whether, as it would seem from his
preface, it was that of a mere translator from the several works he therein
names[3], or whether he drew aught from his own stores, my pursuits do not
enable me to speak, though it seems that no one of his homilies is,
generally speaking, a mere translation from any one given Latin original,
but rather a compilation from several. Be this, however, as it may, his
sermons in either case equally exhibit what were the doctrines of the
Anglo-Saxon church at the period in which they were compiled or translated,
and are for the most part valuable in matter, and expressed in language
which may be pronounced a pure specimen of our noble, old, Germanic
mother-tongue. Of those doctrines it would not be consistent with the
object of the Society, nor am I qualified to hazard an opinion: my labour
has, {vii} consequently, been limited to that of a faithful transcription
of what I believe to be the most complete manuscript, and to a
conscientiously correct translation of that transcript, as literal as my
acquaintance with the language and my notions of good taste permitted[4];
and I venture to hope that such a translation, though unattended by a
commentary, will be regarded with interest by the members of each of the
great communities into which the Christian world is divided.

Besides the Homilies, the chief works attributed to our Aelfric are,--

I. A Grammar of the Latin tongue, printed at the end of Somner's
Anglo-Saxon Dictionary, with a Glossary of Anglo-Saxon words[5].

II. A short astronomical treatise, entitled De Temporibus Anni[6].

III. An abridgment in Anglo-Saxon of the {viii} Pentateuch, the book of
Joshua, and the book of Judges, printed by Thwaites[7].

IV. A Treatise on the Old and New Testaments[8].

V. Excerpta ex Libro Aethelwoldi de Consuetudine Monachorum[9].

VI. A Latin Dialogue, with an interlinear Anglo-Saxon gloss[10].

VII. Ecclesiastical Canons, addressed to Wulsine, bishop of Sherborne.

VIII. A Pastoral Epistle, written by command of archbishop Wulfstan.

IX. An Epistle entitled "Quando dividis Chrisma[11]."

{ix} X. A Collection of Homilies on the Saints' days observed by the
Anglo-Saxon Church.

Though the present is the first edition of these most ancient sermons in
any of the Germanic tongues, it may be interesting to some readers to be
informed that two attempts at publishing them were made in the early part
of the last century by Mrs. Elizabeth Elstob, which failed through want of
encouragement, a few leaves only having been printed[12].

In assigning to Aelfric, archbishop of York, the honour of being the author
of the Homilies and other works enumerated above, it would have been
gratifying to add, that the character of that prelate given by the
chroniclers was beyond a doubt all that could be desired, and such as to
render it highly probable that to him we are indebted for those noble and
holy labours. Unfortunately the case is otherwise, the few facts recorded
of Aelfric of York being for the most part quite irreconcileable with the
portrait of the pious student which our imagination spontaneously draws, on
calling to mind the exertions in the cause of religion and learning
attributed to our Aelfric. Of the archbishop, Malmesbury speaks in terms of
{x} no ordinary severity, asserting, that at his instigation Hardacnut
caused the corpse of his brother Harald Harefoot to be taken from the grave
and decapitated, and afterwards thrown into the Thames; also, that being
exasperated against the people of Worcester, who had rejected him for their
bishop, he again instigated the same king to burn their city and confiscate
their property, under the pretext of their having resisted the royal
tax-gatherers[13]. The better testimony of Florence of Worcester, with
regard to the first of these transactions, is, however, less prejudicial to
the character of Aelfric: he says merely, that Aelfric, archbishop of York,
with others was sent to London by the king for the purpose of digging up
the body of Harald and casting it into a fen[14]. Of the second transaction
Florence makes no mention. But the earliest account is that in the Saxon
Chronicle[15], and in this it is simply said, that "he (Harthacnut) caused
the dead body of Harald to be taken up, and had it cast into a fen:" to
Aelfric and the others there is no allusion whatever. In the same record
his death is mentioned in the following terms of respect: "This year (1052)
died Aelfric, archbishop of York, a very venerable and wise man." It is
also stated that he was the accuser of earl Godwine, of the earl of Kent,
and of Living, bishop of Worcester, as the murderers of the young Aelfred,
the son of Aethelred[16].

The manuscript from which the text of the present volume is taken belongs
to the Public Library at {xi} Cambridge. It is a small folio and probably
coeval with its author, though hardly, as it has been supposed, his own
autograph copy[17]. It is not perfect, having suffered mutilation in
several places, but its defects are all supplied in the present work from
another MS. in the British Museum[18]. For the most liberal use of the
Cambridge manuscript, I beg leave, on the part of the Aelfric Society, to
express the sincerest thanks to the SYNDICS OF THAT UNIVERSITY.

To W. E. BUCKLEY, Esq., Fellow of Brasenose College, and Professor of
Anglo-Saxon in the University of Oxford, I return my sincere thanks for his
kindness in removing my doubts of the integrity of the text by collation
with the Bodleian manuscript; also to my greatly respected friend, the
REVEREND DANIEL ROCK, D.D., I acknowledge myself much indebted for the kind
promptness with which he at all times satisfied my inquiries respecting the
ancient observances of the Church, as well as other points of doubt, which
his deep knowledge of ecclesiastical antiquities so well qualifies him to
solve.

The second volume, containing Homilies for another year, is in preparation,
and will, it is hoped, be laid before the Members of the Society in the
course of the year 1845.

B. T.

Notes to Introduction

[1] See also H. Whartoni Anglia Sacra, t. i. p. 125.

[2] He was abbot of Eynsham. See Biogr. Brit. Lit. p. 482, _n._ ++

[3] Among his sources he mentions Smaragdus and Haymo: of these the former
was abbot of St. Mihiel, a monastery in the diocese of Verdun, in the
eighth century. He wrote commentaries on the Scriptures, Sermons, etc.
Haymo was bishop of Halberstadt, about the middle of the ninth century: he
compiled, from the works of the fathers, commentaries on almost every part
of the Scriptures. There was also a Haymo of Canterbury, who wrote
commentaries on the Pentateuch, Isaiah, etc., of whom see Biogr. Britan.
Lit. vol. i. p. 510. The other sources mentioned by Aelfric are too well
known to need further notice.

[4] It is right to observe, that in the MS. the texts taken from the
Gospels are frequently of very great length; these I have ventured to
abridge, presuming that all readers of the Homilies have a copy of the N.
T. either in Anglo-Saxon or English.

[5] Aelfrici Abbatis Grammatica Latino-Saxonica, cum Glossario suo ejusdem
generis. Folio. Oxon. 1659. That the author of the Grammar, the compiler of
the Homilies and the translator of the Heptateuch was the same individual,
is evident from the prefaces to those works.

[6] Published at the expense of the Historical Society of Science, in a
volume entitled 'Popular Treatises on Science written during the Middle
Ages,' edited by Thomas Wright, Esq., M.A., F.S.A., etc. etc. 8vo. 1841.
That this work is by our Aelfric is evident from his own words immediately
following his last homily: Her aefter fyligdh ['a]n lytel cwyde be
gearlicum tidum, thaet nis to spelle geteald, ac elles to raedenne tham dhe
hit licadh.--_Hereafter follows a little discourse concerning yearly tides,
which is not reckoned as a sermon, but is else to be read by those whom it
pleases._ MS. Cantab. p. 492.

[7] Heptateuchus, Liber Job, et Evangelium Nicodemi; Anglo-Saxonice.
Historiae Judith Fragmentum; Dano-Saxonice. Edidit, etc. Edwardus Thwaites.
Oxon. 8vo. 1699.

[8] A Saxon Treatise concerning the Old and New Testament, written about
the time of king Edgar by Aelfricus Abbas, etc., by William L'Isle of
Wilburgham, Esquier for the King's bodie, etc. 4to. Lond. 1623.

[9] An edition of the Anglo-Saxon text of this work, with a translation by
W. E. Buckley, Esq., Fellow of Brasenose Coll. and Prof. of A.-S. in the
Univ. of Oxf., is announced for early publication by the Aelfric Society.
The ealdorman Aethelweard, son of Aethelmaer, mentioned in the preface to
the Homilies and other works of Aelfric, is without doubt the chronicler of
that name, concerning whom see Literary Introd. to Lappenberg's 'History of
England under the Anglo-Saxon Kings,' p. xlv.

[10] According to the Oxford MS. of this Colloquium, it was originally
composed by Aelfric (of Canterbury or York?) and enlarged by his pupil
Aelfric Bata. It is printed in the 'Analecta Anglo-Saxonica.' For more
ample information concerning the Aelfrics the reader is referred to Mr.
Wright's interesting and useful publication, 'Biographia Britannica
Literaria; Anglo-Saxon Period,' edited for the Royal Society of Literature.

[11] The three last-mentioned works are printed, with a translation, in the
'Ancient Laws and Institutes of England.' It appears from a note at the end
of Matthew in the C.C.C.C. MS. of the Saxon Gospels, that an Aelfric was
either the translator or copier of the Gospel of St. Matthew, if not of the
four Gospels. See Notes to my edition of the Anglo-Saxon Gospels.

[12] Elfrici Homiliae, edit. El. Elstob. (fol. Oxon. 1715.) Of this first
attempt only thirty-six pages were printed. Her second attempt was under
the title, "The English-Saxon Homilies of Aelfric, Archb. of Cant., who
flourished in the latter end of the tenth century and the beginning of the
eleventh. Being a course of Sermons collected out of the writings of the
ancient Latin Fathers, containing the Doctrines, etc. of the Church of
England before the Norman Conquest, etc. etc. Now first printed, and
translated into the language of the present times by Eliz. Elstob. fol.
Oxon. 1715." Of this only two leaves were printed. A copy of both is in the
Brit. Mus. See Biogr. Brit. Lit. p. 493. Mrs. Elstob also published
Aelfric's Homily on the birth-day of St. Gregory, with a translation. 8vo.
1709. Reprinted with some account of Mrs. Elstob in 1839.

[13] De Gestis Pontificum Anglorum, lib. iii.

[14] Fl. Wigorn. Chron. ad a. 1040.

[15] Ad ann. 1046.

[16] R. Wendover, t. i. p. 478.

[17] The handwriting, though very nearly alike, is not the same in the two
parts of the MS.; they also occasionally differ in orthography,
'middangeard,' for instance, in the first part being in the second
constantly written 'middaneard.'

[18] MS. Reg. 7. c. xii.

* * * * *

{xii}

SERMONUM RUBRICAE QUI IN HOC VOLUMINE CONTINENTUR.

Page
Praefatio ............................................ 1
Praefatio, Saxonice .................................. 2
I. De Initio Creaturae .................................. 8
II. De Natale Domini ..................................... 28
III. Passio Beati Stephani Protomartyris .................. 44
IV. Assumptio S. Johannis Apostoli ....................... 58
V. Natale Innocentium Infantum .......................... 76
VI. Octabas et Circumcisio Domini ........................ 90
VII. Epiphania Domini ..................................... 104
VIII. Dom. III. post Epiphania Domini ...................... 120
IX. In Purificatione S. Mariae ........................... 134
X. Dominica in Quinquagesima ............................ 152
XI. Dominica Prima in Quadragesima ....................... 166
XII. Dominica in Media Quadragesima ....................... 180
XIII. Annunciatio S. Mariae ................................ 192
XIV. In Dominica Palmarum ................................. 206
XV. Dominica S. Pascae ................................... 220
XVI. Dominica Prima post Pasca ............................ 230
XVII. Dominica Secunda post Pasca .......................... 238
XVIII. In Litania Majore .................................... 244
XIX. De Dominica Oratione ................................. 258
XX. De Fide Catholica .................................... 274
XXI. In Ascensione Domini ................................. 294
XXII. In Die Sancto Pentecostes ............................ 310
XXIII. Dominica Secunda post Pentecosten .................... 328
XXIV. Dominica Quarta post Pentecosten ..................... 338
XXV. Nativitas S. Johannis Baptistae ...................... 350
{xiv}
XXVI. Passio Apostolorum Petri et Pauli .................... 364
XXVII. Natale S. Pauli Apostoli ............................. 384
XXVIII. Dominica XI. post Pentecosten ........................ 402
XXIX. Passio Beati Laurentii Martyris ...................... 416
XXX. De Assumptione Beatae Mariae ......................... 436
XXXI. Passio S. Bartholomaei Apostoli ...................... 454
XXXII. Decollatio S. Johannis Baptistae ..................... 476
XXXIII. Dominica XVII. post Pentecosten ...................... 490
XXXIV. Dedicatio Ecclesiae S. Michaelis ..................... 502
XXXV. Dominica XXI. post Pentecosten ....................... 520
XXXVI. Natale Omnium Sanctorum .............................. 538
XXXVII. Natale S. Clementis Martyris ......................... 556
XXXVIII. Natale S. Andreae Apostoli ........................... 576
XXXIX. Dominica Prima in Adventum Domini .................... 600
XL. Dominica II. in Adventum Domini ...................... 608
Notes ................................................ 621

CONTENTS.

Page
Praefatio .............................................. 1
Preface ................................................ 3
I. On the Beginning of Creation ........................... 9
II. On the Nativity of our Lord ............................ 29
III. The Passion of the Blessed Stephen Protomartyr ......... 45
IV. The Assumption of St. John the Apostle ................. 59
V. The Nativity of the Innocents .......................... 77
VI. The Octaves and Circumcision of our Lord ............... 91
VII. The Epiphany of the Lord ............................... 105
VIII. The Third Sunday after the Lord's Epiphany ............. 121
IX. On the Purification of St. Mary ........................ 135
X. Shrove Sunday .......................................... 153
XI. The First Sunday in Lent ............................... 167
XII. Midlent Sunday ......................................... 181
XIII. The Annunciation of St. Mary ........................... 193
XIV. For Palm Sunday ........................................ 207
XV. Easter Sunday .......................................... 221
XVI. The First Sunday after Easter .......................... 231
XVII. The Second Sunday after Easter ......................... 239
XVIII. On the Greater Litany .................................. 245
XIX. On the Lord's Prayer ................................... 259
XX. Of the Catholic Faith .................................. 275
XXI. On the Lord's Ascension ................................ 295
XXII. On the Holy Day of Pentecost ........................... 311
XXIII. The Second Sunday after Pentecost ...................... 329
XXIV. The Fourth Sunday after Pentecost ...................... 339
XXV. The Nativity of St. John the Baptist ................... 351
{xv}
XXVI. The Passion of the Apostles Peter and Paul ............. 365
XXVII. The Nativity of St. Paul the Apostle ................... 385
XXVIII. The Eleventh Sunday after Pentecost .................... 403
XXIX. The Passion of the Blessed Martyr Lawrence ............. 417
XXX. On the Assumption of the Blessed Mary .................. 437
XXXI. The Passion of St. Bartholomew the Apostle ............. 455
XXXII. The Decollation of St. John the Baptist ................ 477
XXXIII. The Seventeenth Sunday after Pentecost ................. 491
XXXIV. Dedication of the Church of St. Michael the Archangel .. 503
XXXV. The Twenty-first Sunday after Pentecost ................ 521
XXXVI. The Nativity of All Saints ............................. 539
XXXVII. The Nativity of St. Clement the Martyr ................. 557
XXXVIII. The Nativity of St. Andrew the Apostle ................. 577
XXXIX. The First Sunday in the Lord's Advent .................. 601
XL. The Second Sunday in the Lord's Advent ................. 609
Notes .................................................. 621

* * * * *

ERRATA.

p. 3. l. 15. _For_ Aethelmaere _read_ Aethelmaer.
p. 6. l. 2. _For_ ormatan _read_ ormaetan.

* * * * *

{1}

INCIPIT PRAEFATIO HUJUS LIBRI.

* * * * *

IN NOMINE DOMINI.

Ego Aelfricus, alumnus Adelwoldi, benevoli et venerabilis Presulis, salutem
exopto Domno Archiepiscopo Sigerico in Domino. Licet temere vel
presumptuose, tamen transtulimus hunc codicem ex libris Latinorum, scilicet
Sancte Scripture in nostram consuetam sermocinationem, ob aedificationem
simplicium, qui hanc norunt tantummodo locutionem, sive legendo sive
audiendo; ideoque nec obscura posuimus verba, sed simplicem Anglicam, quo
facilius possit ad cor pervenire legentium vel audientium, ad utilitatem
animarum suarum, quia alia lingua nesciunt erudiri, quam in qua nati sunt.
Nec ubique transtulimus verbum ex verbo, sed sensum ex sensu, cavendo tamen
diligentissime deceptivos errores, ne inveniremur aliqua haeresi seducti
seu fallacia fuscati. Hos namque auctores in hac explanatione sumus
sequuti, videlicet Augustinum Hipponensem, Hieronimum, Bedam, Gregorium,
Smaragdum, et aliquando Haymonem; horum denique auctoritas ab omnibus
catholicis libentissime suscipitur. Nec solum Evangeliorum tractatus in
isto libello exposuimus, verum etiam Sanctorum passiones vel vitas, ad
utilitatem idiotarum istius gentis. Quadraginta sententias in isto libro
posuimus, credentes hoc sufficere posse per annum fidelibus, si integre eis
a ministris Dei recitentur in ecclesia. Alterum vero librum modo dictando
habemus in manibus, qui illos tractatus vel passiones continet quos iste
omisit; nec tamen omnia Evangelia tangimus per circulum anni, sed illa
tantummodo quibus speramus sufficere posse simplicibus ad {2} animarum
emendationem, quia seculares omnia nequeunt capere, quamvis ex ore doctorum
audiant. Duos libros in ista translatione facimus, persuadentes ut legatur
unus per annum in ecclesia Dei, et alter anno sequenti, ut non fiat tedium
auscultantibus; tamen damus licentiam, si alicui melius placet, ad unum
librum ambos ordinare. Ergo si alicui displicit, primum in interpretatione,
quod non semper verbum ex verbo, aut quod breviorem explicationem quam
tractatus auctorum habent, sive quod non per ordinem ecclesiastici ritus
omnia Evangelia tractando percurrimus; {3} condat sibi altiore
interpretatione librum, quomodo intellectui ejus placet: tantum obsecro, ne
pervertat nostram interpretationem, quam speramus ex Dei gratia, non causa
jactantiae, nos studiose secuti valuimus interpretari. Precor modo obnixe
almitatem tuam, mitissime Pater SIGERICE, ut digneris corrigere per tuam
industriam, si aliquos nevos malignae haeresis, aut nebulosae fallaciae in
nostra interpretatione repperies: et adscribatur dehinc hic codicillus tuae
auctoritati, non utilitati nostrae despicabilis personae. Vale in Deo
Omnipotenti jugiter. Amen.

* * * * *

PRAEFATIO.

Ic Aelfric munuc and maessepreost, swa theah waccre thonne swilcum hadum
gebyrige, weardh asend on Aethelredes daege cyninges fram Aelfeage biscope,
Adhelwoldes aeftergengan, to sumum mynstre the is Cernel gehaten, thurh
Aedhelmaeres bene dhaes thegenes, his gebyrd and goodnys sind gehwaer
cuthe. Tha bearn me on mode, ic truwige thurh Godes gife, thaet ic dhas boc
of Ledenum gereorde to Engliscre spraece awende; na thurh gebylde mycelre
lare, ac forthan the ic geseah and gehyrde mycel gedwyld on manegum
Engliscum bocum, the ungelaerede menn thurh heora bilewitnysse to micclum
wisdome tealdon; and me ofhreow thaet h['i] ne cuthon ne naefdon tha
godspellican lare on heora gewritum, buton tham mannum anum dhe thaet Leden
cudhon, and buton tham bocum dhe Aelfred cyning snoterlice awende of Ledene
on Englisc, tha synd to haebbene. For thisum antimbre ic gedyrstlaehte, on
Gode truwiende, thaet ic dhas gesetnysse undergann, and eac fordham the
menn behofiadh godre lare swidhost on thisum timan the is geendung thyssere
worulde, and beodh fela frecednyssa on mancynne aerdhan the se ende becume,
swa swa ure Drihten on his godspelle cwaedh to his leorning-cnihtum,
"Dhonne beodh swilce {4} gedreccednyssa swilce naeron naefre aer fram
frymdhe middangeardes. Manega lease Cristas cumadh on minum naman,
cwedhende, 'Ic eom Crist,' and wyrcadh fela tacna and wundra, to bepaecenne
mancynn, and eac swylce tha gecorenan men, gif hit gewurthan maeg: and
butan se Aelmihtiga God dha dagas gescyrte, eall mennisc forwurde; ac for
his gecorenum he gescyrte tha dagas." Gehw['a] maeg the eadhelicor dha
toweardan costnunge acuman, dhurh Godes fultum, gif h['e] bidh thurh
boclice lare getrymmed; fordhan dhe tha beodh gehealdene the odh ende on
geleafan thurhwuniadh. Fela gedreccednyssa and earfodhnysse becumadh on
thissere worulde ['ae]r hire geendunge, and tha synd dha bydelas thaes ecan
forwyrdes on yfelum mannum, the for heora m['a]ndaedum sidhdhan ecelice
throwiadh on dhaere sweartan helle. Thonne cymdh se Antecrist, se bidh
mennisc mann and sodh deofol, swa swa ure Haelend is sodhlice mann and God
on anum hade. And se gesewenlica deofol thonne wyrcdh ungerima wundra, and
cwydh thaet he sylf God beo, and wile neadian mancynn to his gedwylde; ac
his tima ne bidh na langsum; forthan the Godes grama hine fordedh, and
theos weoruld bidh sidhdhan geendod. Crist ure Drihten gehaelde untrume and
adlige, and thes deofol the is gehaten Antecrist, thaet is gereht, dhwyrlic
Crist, aleuadh and geuntrumadh dha halan, and naenne ne gehaeldh fram
untrumnyssum, buton tham anum the he sylf aer awyrde. He and his gingran
awyrdadh manna lichaman digellice thurh deofles craeft, and gehaeladh h['i]
openlice on manna gesihthe; ac h['e] ne maeg naenne gehaelan the God sylf
aer geuntrumode. He neadadh thurh yfelnysse thaet men sceolon bugan fram
heora Scyppendes geleafan to his leasungum, sedhe is ord aelcere leasunge
and yfelnysse. Se Aelmihtiga God gedhafadh tham arleasan Antecriste to
wyrcenne t['a]cna, and wundra, and ehtnysse, to feorthan healfan geare;
forthan dhe on dham timan bidh swa micel yfelnyss and thwyrnys betwux
mancynne thaet h['i] wel wyrdhe beodh thaere deoflican ehtnysse, to ecum
forwyrde tham dhe him onbugadh, and to ecere myrhdhe dham the him thurh
geleafan widhcwedhadh. God {6} gedhafadh eac thaet his gecorenan thegenas
beon aclaensade fram eallum synnum thurh dha ormaetan ehtnyssa, swa swa
gold bidh on fyre afandod. Tha ofslihdh se deofol dhe him widhstandadh, and
h['i] thonne faradh mid halgum martyrdome to heofenan rice. Tha dhe his
leasungum gelyfadh, tham h['e] aradh, and h['i] habbadh sydhdhan tha ecan
susle to edleane heora gedwyldes. Se arleasa dedh thaet fyr cymdh ufan
swilce of heofonum on manna gesihdhe, swilce h['e] God Aelmihtig sy, dhe ah
geweald heofenas and eorthan. Ac tha cristenan sceolon beon thonne
gemyndige hu se deofol dyde tha dha he baed aet Gode thaet he moste fandian
Iobes. He gemacode dha thaet fyr come ufan swilce of heofenum, and
forbaernde ealle his scep ['u]t on felda, and tha hyrdas samod, buton anum
the hit him cydhan sceolde. Ne sende se deofol dha fyr of heofenum, theah
dhe hit ufan come; fordhan the he sylf naes on heofonum, sydhdhan he for
his modignysse of-aworpen waes. Ne eac se waelhreowa Antecrist naefdh tha
mihte thaet he heofenlic fyr asendan maege, dheah the h['e] thurh deofles
craeft hit swa gehiwige. Bidh nu w['i]slicor thaet gehwa dhis wite and
cunne his geleafan, weald hwa dha micclan yrmdhe gebidan sceole. Ure
Drihten bebead his discipulum thaet h['i] sceoldon laeran and taecan eallum
theodum dha dhing the he sylf him taehte; ac thaera is nu to lyt dhe wile
wel taecan and wel bysnian. Se ylca Drihten clypode thurh his witegan
Ezechiel, "Gif thu ne gestentst thone unrihtwisan, and hine ne manast,
thaet h['e] fram his arleasnysse gecyrre and lybbe, thonne swelt se arleasa
on his unrihtwisnysse, and ic wille ofgan aet dhe his blod," thaet is his
lyre. "Gif dhu dhonne thone arleasan gewarnast, and he nele fram his
arleasnysse gecyrran, thu alysdest thine sawle mid thaere mynegunge, and se
arleasa swylt on his unrihtwisnysse." Eft cwaedh se Aelmihtiga to tham
witegan Isaiam, "Clypa and ne geswic dhu, ahefe thine stemne swa swa byme,
and cydh minum folce heora leahtras, and Iacobes hirede heora synna." For
swylcum bebodum weardh me gedhuht thaet ic naere unscyldig widh God, gif ic
nolde odhrum mannum cydhan, odhdhe thurh {8} tungan odhdhe thurh gewritu,
tha godspellican sothfaestnysse the he sylf gecwaedh, and eft halgum
lareowum onwreah. For wel fela ic wat on thisum earde gelaeredran thonne ic
sy, ac God geswuteladh his wundra thurh dhone the he wile. Swa swa
aelmihtig wyrhta, he wyrcdh his weorc thurh his gecorenan, na swylce he
behofige ures fultumes, ac thaet we geearnion thaet ece lif thurh his
weorces fremminge. Paulus se apostol cwaedh, "We sind Godes gefylstan," and
swa dheah ne do we nan thing to Gode, buton Godes fultume. Nu bidde ic and
halsige on Godes naman, gif hwa thas boc awritan wylle, thaet he h['i]
geornlice gerihte be thaere bysene, thylaes the we thurh gymelease writeras
geleahtrode beon. Mycel yfel dedh sedhe leas writ, buton he hit gerihte,
swylce he gebringe tha sodhan lare to leasum gedwylde: forthi sceal gehwa
gerihtlaecan thaet thaet he aer to woge gebigde, gif h['e] on Godes dome
unscyldig beon wile. Quid necesse est in hoc codice capitula ordinare, cum
prediximus quod xl. sententias in se contineat? excepto quod Aethelwerdus
dux vellet habere xl. quattuor in suo libro.

PREFACE.

I Aelfric, monk and mass-priest, although more weakly than for such orders
is fitting, was sent, in king Aethelred's day, from bishop Aelfeah,
Aethelwold's successor, to a minster which is called Cernel, at the prayer
of Aethelmaer the thane, whose birth and goodness are known everywhere.
Then it occurred to my mind, I trust through God's grace, that I would turn
this book from the Latin language into the English tongue; not from
confidence of great learning, but because I have seen and heard of much
error in many English books, which unlearned men, through their simplicity,
have esteemed as great wisdom: and I regretted that they knew not nor had
not the evangelical doctrines among their writings, those men only excepted
who knew Latin, and those books excepted which king Aelfred wisely turned
from Latin into English, which are to be had. For this cause I presumed,
trusting in God, to undertake this task, and also because men have need of
good instruction, especially at this time, which is the ending of this
world, and there will be many calamities among mankind before the end
cometh, according to what our Lord in his gospel said to his disciples,
"Then shall {5} be such tribulations as have never been from the beginning
of the world. Many false Christs shall come in my name, saying, 'I am
Christ,' and shall work many signs and wonders, to deceive mankind; and
also the elect, if it may be. And unless Almighty God shorten those days,
all mankind will perish; but for his elect he will shorten those days."
Everyone may the more easily withstand the future temptation, through God's
support, if he is strengthened by book learning, for they shall be
preserved who continue in faith to the end. Many tribulations and hardships
shall come on this world before its end, and those are the proclaimers of
everlasting perdition to evil men, who afterwards for their crimes suffer
eternally in the swart hell. Then Antichrist shall come, who is human man
and true devil, as our Saviour is truly man and God in one person. And the
visible devil shall then work innumerable miracles, and say that he himself
is God, and will compel mankind to his heresy: but his time will not be
long, for God's anger will destroy him, and this world will afterwards be
ended. Christ our Lord healed the weak and diseased, and the devil, who is
called Antichrist, which is interpreted, Opposition-Christ, weakens and
enfeebles the hale, and heals no one from diseases, save those alone whom
he himself had previously injured. He and his disciples injure men's bodies
secretly through the devil's power, and heal them openly in the sight of
men: but he may not heal those whom God himself had before afflicted. He
compels, through wickedness, men to swerve from the faith of their Creator
to his leasings, who is the author of all leasing and wickedness. Almighty
God permits the impious Antichrist to work signs, and miracles, and
persecution, for three years and a half; for in that time there will be so
much wickedness and perversity among mankind, that they will be well worthy
of devilish persecution, to the eternal perdition of those who incline unto
him, and to the eternal joy of those who by faith resist him. God also
permits that {7} his chosen servants be cleansed from all sins through
great persecutions, as gold is tried in fire. The devil slays those who
withstand him, and then, with holy martyrdom, they go to the kingdom of
heaven. Those who believe in his leasings, those he honours, and they shall
have afterwards eternal torment for reward of their sin. The impious one
will cause fire to come from above, as it were from heaven, in sight of
men, as if he were God Almighty, who rules over heaven and earth; but
Christians must then be mindful how the devil did, when he prayed to God
that he might tempt Job; he made fire to come from above, as if from
heaven, and burned all his sheep out in the field, and the shepherds also,
save one who should announce it to him. The devil sent not fire from
heaven, though it came from above; for he himself was not in heaven, after
that he, for his pride, had been cast out. Nor also hath the cruel
Antichrist the power to send down heavenly fire, though he, through the
devil's craft, may so pretend. It will now be wiser that everyone know
this, and know his belief, lest anyone have to await great misery. Our Lord
commanded his disciples that they should instruct and teach all people the
things which he had himself taught to them; but of those there are too few
who will well teach and well exemplify. The Lord also cried, through his
prophet Ezechiel, "If thou warnest not the unrighteous, and exhortest him
not, so that he turn from his wickedness and live, then shall the wicked
die in his iniquity, and I will require from thee his blood," that is, his
perdition. "But if thou warnest the wicked, and he will not turn from his
wickedness, thou shalt release thy soul with that admonition, and the
wicked shall die in his unrighteousness." Again the Almighty spake to the
prophet Isaiah, "Cry and cease thou not, raise thy voice as a trumpet, and
declare to my people their crimes, and to the family of Jacob their sins."
From such commands it appeared to me that I should not be guiltless before
God, if I would not declare to {9} other men, by tongue or by writings, the
evangelical truth, which he himself spake, and afterwards to holy teachers
revealed. Very many I know in this country more learned than I am, but God
manifests his wonders through whom he will. As an almighty worker he works
his work through his chosen, not because he has need of our aid, but that
we may earn eternal life by the performance of his work. Paul the apostle
said, "We are God's assistants," and yet we do nothing for God without the
assistance of God. Now I desire and beseech, in God's name, if anyone will
transcribe this book, that he carefully correct it by the copy, lest we be
blamed through careless writers. He does great evil who writes false,
unless he correct it; it is as though he turn true doctrine to false error;
therefore should everyone make that straight which he before bent crooked,
if he will be guiltless at God's doom. Quid necesse est in hoc codice
capitula ordinare, cum praediximus quod xl. sententias in se contineat?
excepto quod Aethelwerdus dux vellet habere xl. quattuor in suo libro.

* * * * *

INCIPIT LIBER CATHOLICORUM SERMONUM ANGLICE, IN AECCLESIA PER ANNUM
RECITANDORUM.

SERMO DE INITIO CREATURAE, AD POPULUM, QUANDO VOLUERIS.

An angin is ealra thinga, thaet is God Aelmihtig. He is ordfruma and ende:
he is ordfruma, fordhi the he waes aefre; he is ende butan aelcere
geendunge, fordhan the he bidh aefre ungeendod. He is ealra cyninga Cyning,
and ealra hlaforda Hlaford. He hylt mid his mihte heofonas and eordhan, and
ealle gesceafta butan geswince, and he besceawadh tha niwelnyssa the under
thyssere eordhan sind. He awecdh ealle duna {10} mid anre handa, and ne
maeg nan thing his willan widhstandan. Ne maeg nan gesceaft fulfremedlice
smeagan ne understandan ymbe god. Maran cydhdhe habbadh englas to Gode
thonne men, and theah-hwedhere h['i] ne magon fulfremedlice understandan
ymbe God. H['e] gesceop gesceafta thadha he wolde; thurh his wisdom he
geworhte ealle thing, and thurh his willan h['e] h['i] ealle geliffaeste.
Dheos thrynnys is ['a]n God; thaet is se Faeder and his wisdom of him
sylfum aefre acenned; and heora begra willa, thaet is se Halga Gast: he nis
na acenned, ac he gaedh of tham Faeder and of tham Suna gelice. Dhas thry
hadas sindon ['a]n Aelmihtig God, se geworhte heofenas, and eordhan, and
ealle gesceafta. He gesceop tyn engla werod, thaet sind englas and
heah-englas, throni, dominationes, principatus, potestates, uirtutes,
cherubim, seraphim. Her sindon nigon engla werod: h['i] nabbadh naenne
lichaman, ac h['i] sindon ealle gastas swidhe strange and mihtige and
wlitige, on micelre faegernysse gesceapene, to lofe and to wurdhmynte heora
Scyppende. Dhaet teodhe werod abreadh and awende on yfel. God h['i] gesceop
ealle g['o]de, and let h['i] habban agenne cyre, swa h['i] heora Scyppend
lufedon and filigdon, swa h['i] hine forleton. Dha waes thaes teodhan
werodes ealdor swidhe faeger and wlitig gesceapen, swa thaet h['e] waes
geh['a]ten Leohtberend. Tha began he to modigenne for thaere faegernysse
the he haefde, and cwaedh on his heortan thaet h['e] wolde and eadhe mihte
beon his Scyppende gelic, and sittan on tham nordh-daele heofenan rices,
and habban andweald and rice ongean God Aelmihtigne. Tha gefaestnode he
thisne raed widh thaet werod the h['e] bewiste, and h['i] ealle to dham
raede gebugon. Dhadha h['i] ealle haefdon thysne raed betwux him
gefaestnod, tha becom Godes grama ofer h['i] ealle, and h['i] ealle wurdon
awende of tham faegeran h['i]we, the h['i] on gesceapene waeron, to
ladhlicum deoflum. And swidhe rihtlice him swa getimode, thadha he wolde
mid modignysse beon betera thonne he gesceapen waes, and cwaedh, thaet he
mihte beon tham Aelmihtigum Gode gel['i]c. Tha weardh he and ealle his
geferan forcuthran and wyrsan thonne aenig odher gesceaft; and tha {12}
hwile the he smeade hu he mihte daelan rice widh God, tha hwile gearcode se
Aelmihtiga Scyppend him and his geferum helle w['i]te, and h['i] ealle
adraefde of heofenan rices myrhdhe, and let befeallan on thaet ece fyr, the
him gegearcod waes for heora ofermettum. Tha sona tha nigon werod, the
dhaer to lafe waeron, bugon to heora Scyppende mid ealre eadhmodnesse, and
betaehton heora r['ae]d to his willan. Tha getrymde se Aelmihtiga God tha
nigon engla werod, and gestathelfaeste swa thaet h['i] naefre ne mihton ne
noldon sydhdhan fram his willan gebugan; ne h['i] ne magon nu, ne h['i]
nelladh nane synne gewyrcan, ac hi aefre beodh ymbe thaet ['a]n, hu hi
magon Gode gehyrsumian, and him gecweman. Swa mihton eac tha odhre the
dhaer feollon d['o]n, gif hi woldon; forthi dhe God h['i] geworhte to
wlitegum engla gecynde, and let h['i] habban agenne cyre, and h['i] naefre
ne gebigde ne ne nydde mid nanum thingum to tham yfelan raede; ne naefre se
yfela r['ae]d ne com of Godes gethance, ac com of thaes deofles, swa swa we
['ae]r cwaedon.

Nu thencdh menig man and smeadh hwanon deofol come; thonne wite he thaet
God gesceop to maeran engle thone the nu is deofol: ac God ne gesceop hine
na to deofle; ac thadha he waes mid ealle ford['o]n and forscyldgod thurh
tha miclan up-ahefednysse and widherweardnysse, tha weardh he to deofle
awend, sedhe ['ae]r waes maere engel geworht. Dha wolde God gefyllan and
geinnian thone lyre the forloren waes of tham heofenlicum werode, and
cwaedh thaet h['e] wolde wyrcan mannan of eordhan, thaet se eordhlica man
sceolde getheon and geearnian mid eadmodnysse tha wununga on heofenan rice,
the se deofol forwyrhte mid modignysse. And God tha geworhte aenne mannan
of l['a]me, and him on ableow gast, and hine gel['i]ffaeste, and he weardh
tha mann gesceapen on sawle and on lichaman; and God him sette naman
Ad['a]m, and he waes tha sume hwile ['a]nstandende. God tha hine gebrohte
on neorxna-wange, and hine thaer gelogode, and him to cwaedh, "Ealra thaera
thinga the on neorxna-wange sindon thu most brucan, and h['i] ealle beodh
the betaehte, buton anum treowe the stent on middan {14} neorxna-wange: ne
hrepa thu thaes treowes waestm, forthan dhe thu bist deadlic, gif dhu thaes
treowes waestm geetst." Hw['i] wolde God swa lytles thinges him forwyrnan,
the him swa miccle odhre thing betaehte? Gyse hu mihte Ad['a]m tocnawan
hwaet h['e] waere, buton h['e] waere gehyrsum on sumum thince his Hlaforde.
Swylce God ew['ae]de to him, "Nast thu na thaet ic eom thin Hlaford and
thaet thu eart min theowa, buton thu do thaet ic the h['a]te, and
forg['a]ng thaet ic the forbeode. Hwaet maeg hit thonne beon thaet thu
forg['a]n sceole: ic dhe secge, forgang dhu anes treowes waestm, and mid
thaere eadhelican gehyrsumnysse thu geearnast heofenan rices myrhdhu and
thone stede the se deofol of-afeoll thurh ungehyrsumnesse. Gif dhu thonne
dhis lytle beb['o]d tobrecst, thu scealt deadhe sweltan." And tha waes Adam
swa w['i]s thaet God gelaedde to him nytenu, and deorcynn, and fugelcynn,
dhadha he h['i] gesceapene haefde; and Adam him eallum naman gesceop; and
swa swa h['e] h['i] tha genamode swa h['i] sindon gyt gehatene. Tha cwaedh
God, "Nis na gedafenlic thaet thes man ana beo, and naebbe naenne fultum;
ac uton gewyrcan him gemacan, him to fultume and to frofre." And God tha
geswefode thone Adam, and thatha he slep dha genam he an rib of his sidan,
and geworhte of dham ribbe aenne wifman, and axode Adam hu heo hatan
sceolde. Tha cwaedh Adam, "Heo is ban of minum banum, and flaesc of minum
flaesce; beo hire nama Uirago, thaet is faemne; fordhan dhe heo is of hire
were genumen." Dha sette Adam eft hire odherne naman, Aeua, thaet is lif;
fordhan dhe heo is ealra lybbendra modor.

Ealle gesceafta, heofonas and englas, sunnan and monan, steorran and
eordhan, ealle nytenu and fugelas, s['ae] and ealle fixas, and ealle
gesceafta God gesceop and geworhte on six dagum; and on dham seofodhan
daege h['e] geendode his weorc, and geswac dha and gehalgode thone
seofodhan daeg, fordhan dhe h['e] on dham daege his weorc geendode. And he
beheold tha ealle his weorc dhe he geworhte, and h['i] waeron ealle swidhe
gode. Ealle dhing he geworhte buton aelcum antimbre. He cwaedh, "Geweordhe
leoht," and dhaerrihte waes leoht {16} geworden. He cwaedh eft, "Geweordhe
heofen," and thaerrihte waes heofen geworht, swa swa he mid his wisdome and
mid his willan hit gedihte. He cwaedh eft, and het dha eordhan thaet heo
sceolde fordhlaedan cuce nytenu; and h['e] dha gesceop of dhaere eordhan
eall nytencynn, and deorcynn, ealle dha dhe on feower fotum gadh; ealswa
eft of waetere he gesceop fixas and fugelas, and sealde dham fixum sund,
and dham fugelum fliht; ac he ne sealde nanum nytene ne nanum fisce nane
sawle; ac heora blod is heora lif, and swa hradhe swa hi beodh deade, swa
beodh h['i] mid ealle geendode. Thadha he worhte dhone mann Ad['a]m, he ne
cwaedh n['a], "Geweordhe man geworht," ac he cwaedh, "Uton gewyrcan mannan
to ure anlicnysse," and h['e] worhte dha thone man mid his handum, and him
on ableow sawle; fordhi is se man betera, gif h['e] g['o]de gedhihdh,
thonne ealle dha nytenu sindon; fordhan dhe h['i] ealle gewurdhadh to
nahte, and se man is ece on anum daele, thaet is on dhaere sawle; heo ne
geendadh naefre. Se lichama is deadlic thurh Adames gylt, ac
dheah-hwaedhere God araerdh eft dhone lichaman to ecum dhingum on domes
daeg. Nu cwaedon gedwolmen thaet deofol gesceope sume gesceafta, ac h['i]
leogadh; ne maeg h['e] nane gesceafta gescyppan, fordhan dhe he nis na
Scyppend, ac is atelic sceocca, and mid leasunge he wile beswican and
ford['o]n thone unwaran; ac he ne maeg naenne man to nanum leahtre
geneadian, buton se mon his agenes willes to his lare gebuge. Swa hwaet swa
is on gesceaftum widherweardlic gethuht and mannum derige, thaet is eall
for urum synnum and yfelum geearnungum.

Tha ongeat se deofol thaet Adam and Eua waeron to dhy gesceapene thaet hi
sceolon mid eadmodnysse and mid gehyrsumnysse geearnian dha wununge on
heofenan rice dhe h['e] of-afeoll for his up-ahefednysse, tha nam h['e]
micelne graman and ['a]ndan to tham mannum, and smeade h['u] h['e] h['i]
ford['o]n mihte. He com dha on naeddran hiwe to tham twam mannum, aerest to
dham wife, and hire to cwaedh, "Hw['i] forbead God eow thaes treowes
waestm, dhe stent on middan neorxna-wange?" Tha cwaedh thaet w['i]f, "God
us forbead thaes treowes waestm, and cwaedh thaet we {18} sceoldon deadhe
sweltan, gif we his on byrigdon." Dha cwaedh se deofol, "Nis hit na swa dhu
segst, ac God w['a]t genoh geare, gif ge of dham treowe geetadh, thonne
beodh eowere eagan geopenode, and ge magon geseon and tocn['a]wan aegdher
ge g['o]d ge yfel, and ge beodh englum gelice." Naeron h['i] blinde
gesceapene, ac God h['i] gesceop swa bilewite thaet h['i] ne cudhon nan
dhing yfeles, nadhor ne on gesihdhe, ne on spraece, ne on weorce. Weardh
theah thaet w['i]f dha forspanen thurh dhaes deofles l['a]re, and genam of
dhaes treowes waestme, and geaet, and sealde hire were, and h['e] geaet.
Dha waeron h['i] butu deadlice, and cudhon aegdher ge g['o]d ge yfel; and
h['i] waeron dha nacode, and him dhaes sceamode. Tha com God and axode hwi
he his bebod tobraece? and adraefde h['i] butu of neorxna-wange, and
cwaedh, "Fordhan dhe dhu waere gehyrsum dhines wifes wordum, and min bebod
forsawe, thu scealt mid earfodhnyssum the metes tilian, and seo eordhe the
is awyriged on thinum weorce, syldh the dhornas and bremblas. Thu eart of
eordhan genumen, and thu awenst to eordhan. Thu eart dust, and dhu awentst
to duste." God him worhte dha reaf of fellum, and h['i] waeron mid tham
fellum gescrydde.

Dha deadan fell getacnodon thaet h['i] waeron dha deadlice the mihton beon
undeadlice, gif hi heoldon thaet eadhelice Godes bebod. Ne thorfte Adam ne
eal mancynn the him sidhdhan ofacom naefre deadhes onbyrian, gif thaet
treow moste standan ungehrepod, and his nan man ne onbyrigde; ac sceolde
Adam and his ofspring tyman on asettum tyman, swa swa nu dodh claene
nytenu, and sidhdhan ealle buton deadhe faran to dhan ecan life. Naes him
gesceapen fram Gode, ne h['e] naes genedd thaet h['e] sceolde Godes bebod
tobrecan; ac God hine l['e]t frigne, and sealde him agenne cyre, swa h['e]
waere gehyrsum, swa h['e] waere ungehyrsum. H['e] weardh tha deofle
gehyrsum, and Gode ungehyrsum, and weardh betaeht, h['e] and eal mancynn,
aefter dhisum l['i]fe, into helle-w['i]te, mid tham deofle dhe hine
forlaerde. Tha wiste God hwaedhere thaet h['e] waes forlaered, and smeade
hu he mihte his and ealles mancynnes eft gemiltsian.

{20} On twam thingum haefde God thaes mannes sawle gegodod; thaet is mid
undeadlicnysse, and mid gesaeldhe. Tha thurh deofles swicdom and Adames
gylt we forluron tha gesaeldhe ure sawle, ac we ne forluron n['a] tha
undeadlicnysse; heo is ['e]ce, and naefre ne geendadh, theah se lichama
geendige, the sceal eft thurh Godes mihte arisan to ecere wununge. Adam tha
waes wunigende on thisum life mid geswince, and h['e] and his w['i]f dha
bearn gestryndon, aegdher ge suna ge dohtra; and he leofode nigon hund
geara and thrittig geara, and sidhdhan swealt, swa swa him aer behaten
waes, for than gylte; and his sawul gewende to helle.

Nu smeagiadh sume men hwanon him come sawul? hwaether dhe of tham faeder,
the of thaere meder? We cwedhadh of heora nadhrum; ac se ylca God the
gesceop Adam mid his handum, he gescypdh aelces mannes lichaman on his
modor innodhe; and se ylca sedhe able['o]w on Ad['a]mes lichaman, and him
forgeaf sawle, se ylca forgyfdh cildum sawle and l['i]f on heora modor
innodhe, thonne h['i] gesceapene beodh; and he laett h['i] habban agenne
cyre, thonne h['i] geweaxene beodh, swa swa Ad['a]m haefde.

Tha weardh tha hraedlice micel mennisc geweaxen, and waeron swidhe manega
on yfel awende, and gegremodon God mid mislicum leahtrum, and swidhost mid
forligere. Dha weardh God to than swidhe gegremod thurh manna m['a]ndaeda
thaet he cwaedh thaet him ofthuhte thaet h['e] aefre mancynn gesceop. Dha
waes hwaethere ['a]n man rihtwis aetforan Gode, se waes N['o]e geh['a]ten.
Tha cwaedh God to him, "Ic wylle ford['o]n eal mancynn mid waetere, for
heora synnum, ac ic wylle gehealdan the aenne, and thin w['i]f, and thine
thry suna, Sem, and Cham, and Iafeth, and heora threo w['i]f; fordhan the
dhu eart rihtwis, and me gecweme. Wyrc the n['u] aenne arc, threo hund
faedhma lang, and fiftig faedhma w['i]d, and thritig faedhma heah: gehref
hit eall, and gecl['ae]m ealle tha seamas mid tyrwan, and g['a] inn
sydhdhan mid thinum h['i]wum. Ic gegaderige in to the of deorcynne, and of
fugelcynne symble gemacan, thaet h['i] eft to fostre beon. Ic wille sendan
flod ofer ealne middangeard." {22} He dyde tha swa him God bebead, and God
beleac h['i] bynnan tham arce, and asende r['e]n of heofonum feowertig daga
togaedere, and geopenode thaer togeanes ealle wyll-springas and
waeter-theotan of thaere micclan niwelnysse. Dhaet flod weox dha and
ab['ae]r up thone arc, and hit oferstah ealle d['u]na. Weardh tha aelc
thing cuces adrenct, buton tham dhe binnon tham arce waeron; of tham weardh
eft ge-edstadhelod eall middangeard. Dha beh['e]t God thaet h['e] nolde
naefre eft eal mancynn mid waetere acwellan, and cwaedh to Noe and to his
sunum, "Ic wylle settan m['i]n wedd betwux me and eow to thisum beh['a]te;
thaet is, thonne ic oferteo heofenas mid w['o]lcnum, thonne bidh aeteowod
min r['e]nboga betwux tham wolcnum, thonne beo ic gemyndig mines weddes,
thaet ic nelle heonon-fordh mancynn mid waetere adrencan." Noe leofode on
eallum his life, aer tham flode and aefter tham flode, nigon hund geara and
fiftig geara, and he tha fordhferde.

Dha waes tha sume hw['i]le Godes ege on mancynne aefter tham flode, and
waes ['a]n gereord on him eallum. Dha cwaedon hi betwux him thaet hi woldon
wyrcan ane burh, and aenne stypel binnon thaere byrig, swa heahne thaet his
hrof astige up to heofenum: and begunnon tha to wyrcenne. Dha com God
thaerto, thadha h['i] swidhost worhton, and sealde aelcum men the dhaer
waes synderlice spraece. Tha waeron thaer swa fela gereord swa dhaer manna
waeron; and heora n['a]n nyste hwaet odher cwaedh. And h['i] dha geswicon
thaere getimbrunge, and toferdon geond ealne middangeard.

Dha sidhdhan weardh mancynn thurh deofol beswicen, and gebiged fram Godes
geleafan, swa thaet h['i] worhton him anlicnyssa, sume of golde, sume of
seolfre, sume eac of stanum, sume of treowe, and sceopon him naman; thaera
manna naman the waeron entas and yfel-daede. Eft dhonne h['i] deade waeron,
thonne cwaedon tha cucan thaet h['i] waeron godas, and wurdhodon h['i], and
him l['a]c offrodon; and comon tha deoflu to heora anlicnyssum, and thaeron
wunodon, and to mannum spraecon swilce h['i] godas waeron; and thaet
beswicene mennisc feoll on {24} cneowum to tham anlicnyssum, and cwaedon,
"Ge sind ure godas and we besettadh urne geleafan and urne hiht on eow."
Dha asprang this gedwyld geond ealne middangeard, and waes se sodha
Scyppend, sedhe ['a]na is God, forsewen, and geunwurthod. Dha waes
hwaedhere an maegdh the naefre ne abeah to nanum deofolgylde, ac aefre
wurdhode thone sodhan God. Seo maegdh aspr['a]ng of N['o]es eltstan suna,
se waes gehaten Sem: he leofode six hund geara, and his sunu hatte
Arfaxadh, se leofode threo hund geara and threo and thrittig, and his sunu
hatte Sal['e], se leofode feower hund geara and XXXIII.; tha gestrynde he
sunu se waes geh['a]ten Eb['e]r, of tham aspr['a]ng thaet Ebreisce folc,
the God lufode: and of tham cynne comon ealle heahfaederas and witegan, tha
dhe cydhdon Cristes to-cyme to thisum life; thaet h['e] wolde man beon,
fornean on ende thyssere worulde, for ure alysednesse, sedhe aefre waes God
mid tham healican Faeder. And thyssere maegdhe God sealde and gesette
['ae], and h['e] h['i] laedde ofer s['ae] mid drium fotum, and h['e] h['i]
afedde feowertig wintra mid heofenlicum hlafe, and fela wundra on tham
folce geworhte; forthan dhe he wolde of thyssere maegdhe him modor
geceosan.

Dha aet nextan, tha se tima com the God foresceawode, tha asende he his
engel Gabrihel to anum maedene of tham cynne, seo waes Mar['i]a gehaten.
Tha com se engel to hire, and h['i] gegrette mid Godes wordum, and cydde
h['i]re, thaet Godes Sunu sceolde beon acenned of hire, buton weres
gemanan. And heo tha gelyfde his wordum, and weardh mid cilde. Dhadha hire
t['i]ma com heo acende, and thurhwunode maeden. Dhaet cild is tuwa acenned:
he is acenned of tham Faeder on heofonum, buton aelcere meder, and eft
thadha h['e] man geweardh, tha waes h['e] acenned of tham claenan maedene
Mar['i]an, buton aelcum eordhlicum faeder. God Faeder geworhte mancynn and
ealle gesceafta thurh dhone Sunu, and eft, dhadha we forwyrhte waeron, tha
asende h['e] dhone ylcan Sunu to ['u]re alysednesse. Seo halige moder
Mar['i]a tha afedde thaet cild mid micelre arwurdhnesse, and hit weox swa
swa odhre cild dodh, buton synne anum.

{26} He waes buton synnum acenned, and his l['i]f waes eal buton synnum. Ne
worhte he theah n['a]ne w['u]ndra openlice ['ae]rdhan dhe h['e] waes
thritig wintre on thaere menniscnysse: tha sidhthan geceas he him
leorning-cnihtas; aerest twelf, tha we h['a]tadh apostolas, thaet sind
aerendracan. Siththan h['e] geceas tw['a] and hund-seofontig, tha sind
genemnede discipuli, thaet sind leorning-cnihtas. Dha worhte h['e] fela
wundra, thaet men mihton gelyfan thaet he waes Godes Bearn. H['e] awende
waeter to wine, and eode ofer s['ae] mid drium fotum, and he gestilde
windas mid his haese, and h['e] forgeaf blindum mannum gesihdhe, and
healtum and lamum rihtne g['a]ng, and hreoflium smedhnysse, and haelu heora
lichaman; dumbum h['e] forgeaf getingnysse, and deafum heorcnunge;
deofolseocum and wodum h['e] sealde gewitt, and tha deoflu todraefde, and
aelce untrumnysse he gehaelde; deade men h['e] araerde of heora byrgenum to
l['i]fe; and laerde thaet folc the h['e] to com mid micclum wisdome; and
cwaedh thaet n['a]n man ne maeg beon gehealden, buton he rihtlice on God
gelyfe, and he beo gefullod, and his geleafan mid godum weorcum geglenge;
he onscunode aelc unriht and ealle leasunga, and taehte rihtwisnysse and
sodhfaestnysse.

Tha nam thaet Iudeisce folc micelne ['a]ndan ongean his l['a]re, and
smeadon h['u] h['i] mihton h['i]ne to deadhe ged['o]n. Tha weardh ['a]n
dhaera twelfa Cristes geferena, se waes Iudas gehaten, thurh deofles
tihtinge beswicen, and h['e] eode to tham Iudeiscum folce, and smeade widh
h['i], hu he Crist him bel['ae]wan mihte. Theah dhe eal mennisc w['ae]re
gegaderod, ne mihton h['i] ealle hine acwellan, gif he sylf nolde; fordhi
he c['o]m to us thaet h['e] wolde for ['u]s deadh throwian, and swa eal
mancynn tha dhe gelyfadh mid his agenum deadhe alysan fram helle-wite.
H['e] nolde geniman ['u]s neadunge of deofles anwealde, buton he hit
forwyrhte; tha h['e] hit forwyrhte gen['o]h swidhe, thadha h['e] gehwette
and tihte dhaera Iudeiscra manna heortan to Cristes slege. Crist dha
gedhafode thaet dha waelhreowan hine gen['a]mon and gebundon, and on
r['o]de hengene acwealdon. Hwaet dha twegen gelyfede men hine arwurdhlice
bebyrigdon, and Crist on dhaere hwile to {28} helle gewende, and thone
deofol gewylde, and him of-an['a]m Ad['a]m and Euan, and heora ofspring,
thone d['ae]l dhe him ['ae]r gecwemde, and gelaedde h['i] to heora
lichaman, and ar['a]s of deadhe mid tham micclum werede on tham thriddan
daege his throwunge. C['o]m tha to his apostolum, and h['i] gefrefrode, and
geond feowertigra daga fyrst him mid wunode; and dha ylcan lare the h['e]
him ['ae]r taehte eft ge-edlaehte, and het h['i] faran geond ealne
middangeard, bodigende fulluht and sodhne geleafan. Drihten dha on dham
feowerteogodhan daege his aeristes astah to heofenum, aetforan heora ealra
gesihdhe, mid tham ylcan lichaman the h['e] on throwode, and sitt on dha
swidhran his Faeder, and ealra gesceafta gewylt. H['e] haefdh gerymed
rihtwisum mannum infaer to his rice, and dha dhe his beboda eallunga
forseodh beodh on helle besencte. Witodlice h['e] cymdh on ende thyssere
worulde mid micclum maegenthrymme on wolcnum, and ealle dha dhe aefre sawle
underfengon arisadh of deadhe him togeanes; and h['e] dhonne dha
m['a]nfullan deofle betaecdh into dham ecan fyre helle susle; tha rihtwisan
he laet mid him into heofonan rice, on tham h['i] rixiadh ['a] on ecnysse.

Men dha leofestan, smeagadh thysne cwyde, and mid micelre gymene forbugadh
unrihtwysnysse, and geearniadh mid godum weorcum thaet ['e]ce l['i]f mid
Gode sedhe ['a]na on ecnysse rixadh. Amen.

HERE BEGINNETH THE BOOK OF CATHOLIC SERMONS IN ENGLISH, TO BE RECITED IN
CHURCH DURING THE YEAR.

SERMON ON THE BEGINNING OF CREATION, TO THE PEOPLE, WHENEVER YOU WILL.

There is one origin of all things, that is God Almighty. He is beginning
and end: he is beginning, because he was ever; he is end without any
ending, because he is ever unended. He is King of all kings, and Lord of
all lords. He holdeth with his might heavens, and earth, and all creatures,
without toil, and he beholdeth the depths which are under this earth. He
weigheth all hills with one hand, and no thing {11} may withstand his will.
No creature may perfectly search out nor understand concerning God: greater
affinity have angels to God than men, and yet they may not perfectly
understand concerning God. He created those creatures that he would;
through his wisdom he wrought all things, and through his will he endued
them all with life. This Trinity is one God, that is, the Father, and his
Wisdom, of himself ever produced; and the Will of them both, that is, the
Holy Ghost: he is not born, but he goeth alike from the Father and from the
Son. These three persons are one Almighty God, who wrought the heavens, and
the earth, and all creatures. He created ten hosts of angels, that is
angels and archangels, throni, dominationes, principatus, potestates,
virtutes, cherubim, seraphim. Here are nine hosts of angels: they have no
body, but they are all spirits, very strong, and mighty, and beautiful,
formed with great fairness, to the praise and glory of their Creator. The
tenth host rebelled and turned to evil. God created them all good, and let
them have their own discretion, whether they would love and follow their
Creator, or would forsake him. Now the prince of the tenth host was formed
very fair and beauteous, so that he was called 'Light-bearing' (Lucifer).
Then he began to wax proud by reason of the comeliness that he had, and
said in his heart that he would and easily might be equal to his Creator,
and sit in the north part of heaven's kingdom, and have power and sway
against God Almighty. Then he confirmed this resolve with the host over
which he ruled, and they all bowed to that resolve. When they all had
confirmed this resolve among themselves, God's anger came over them all,
and they were all changed from the fair form in which they were created to
loathly devils. And very rightly it so befell him, when he would in pride
be better than he was created, and said that he might be equal to Almighty
God. Then became he and all his associates more wicked and worse than any
other creatures; and while he meditated how he might share power {13} with
God, the Almighty Creator prepared hell-torment for him and his associates,
and drove them all from the joy of heaven's kingdom, and caused them to
fall into the eternal fire that was prepared for them for their pride. Then
forthwith the nine hosts that were left bowed to their Creator with all
humbleness, and resigned their purpose to his will. Then the Almighty God
confirmed and established the nine hosts of angels, so that they never
might or would afterwards swerve from his will; nor can they now perpetrate
any sin, but they are ever meditating only how they may obey God and be
acceptable to him. So might also the others who fell have done if they had
been willing; seeing that God had made them of the beauteous nature of
angels, and let them have their own will, and would never have inclined nor
forced them in any way to that evil counsel; for the evil counsel never
came from God's conception, but came from the devil's, as we before said.

Now many a man will think and inquire, whence the devil came? be it,
therefore, known to him that God created as a great angel him who is now
the devil: but God did not create him as the devil: but when he was wholly
fordone and guilty towards God, through his great haughtiness and enmity,
then became he changed to the devil, who before was created a great angel.
Then would God supply and make good the loss that had been suffered in the
heavenly host, and said that he would make man of earth, so that the
earthly man should prosper, and merit with meekness those dwellings in the
kingdom of heaven which the devil through his pride had forfeited. And God
then wrought a man of clay, and blew spirit into him, and animated him, and
he became a man formed with soul and body; and God bestowed on him the name
of Adam, and he was for some time standing alone. God then brought him into
Paradise, and established him there, and said unto him, "Of all the things
which are in Paradise thou mayest eat, and they shall all be committed to
{15} thee, save one tree which stands in the middle of Paradise: touch thou
not the fruit of this tree; for thou shalt be mortal if thou eatest the
fruit of this tree." Why would God forbid him so little a thing, when he
had committed to him other things so great? But how could Adam know what he
was, unless he were obedient in some thing to his Lord? as if God had said
to him, "Thou knowest not that I am thy Lord, and that thou art my servant,
unless thou dost that which I command, and forgoest that which I forbid
thee. But what may it be that thou shalt forgo? I say unto thee, forgo thou
the fruit of one tree, and with that easy obedience thou shalt merit the
joys of heaven, and the place from which the devil fell through
disobedience. But if thou breakest this little commandment, thou shalt
perish by death." And then was Adam so wise that God led to him the cattle,
and brute race, and bird race, when he had created them; and Adam made
names for them all; and so as he named them are they yet called. Then said
God, "It is not fitting that this man be alone, and have no help; now let
us make him a mate for help and comfort." And God then caused Adam to
sleep, and as he slept, he took a rib from his side, and of that rib
wrought a woman, and asked Adam how she should be called. Then said Adam,
"She is bone of my bone, and flesh of my flesh; be her name Virago, that is
_female_; because she is taken from her husband." Then Adam afterwards
bestowed on her another name, Eva, that is _life_; because she is the
mother of all living.

All creatures, heavens and angels, sun and moon, stars and earth, all
beasts and birds, the sea and all fishes, and all creatures, God created
and wrought in six days; and on the seventh day he ended his work, and
ceased, and hallowed the seventh day, because on that day he ended his
work. And he beheld then all his works that he had wrought, and they were
all exceedingly good. All things he wrought without any matter. He said,
"Let there be light," and instantly {17} there was light. He said again,
"Let there be heaven," and instantly heaven was made, as he with his wisdom
and his will had appointed it. He said again, and bade the earth bring
forth all living cattle, and he then created of earth all the race of
cattle, and the brute race, all those which go on four feet; in like manner
of water he created fishes and birds, and gave the power of swimming to the
fishes, and flight to the birds; but he gave no soul to any beast, nor to
any fish; but their blood is their life, and as soon as they are dead they
are totally ended. When he had made the man Adam, he did not say, "Let man
be made," but he said, "Let us make man in our likeness," and he then made
man with his hands, and blew into him a soul; therefore is man better, if
he grow up in good, than all the beasts are; because they will all come to
naught, and man is in one part eternal, that is in the soul; that will
never end. The body is mortal through Adam's sin, but, nevertheless, God
will raise again the body to eternity on doomsday. Now the heretics say
that the devil created some creatures, but they lie; he can create no
creatures, for he is not a creator, but is a loathsome fiend, and with
leasing he will deceive and fordo the unwary; but he may not compel any man
to any crime, unless the man voluntarily incline to his teaching.
Whatsoever among things created seems pernicious and is injurious to men,
is all for our sins and evil deserts.

When the devil understood that Adam and Eve were created, that they might
with meekness and obedience merit the dwelling in the kingdom of heaven
from which he had fallen for his haughtiness, then he felt great anger and
envy towards those persons, and meditated how he might fordo them. He came
then in a serpent's form to the two persons, first to the woman, and said
to her, "Why has God forbidden you the fruit of this tree, which stands in
the middle of Paradise?" Then said the woman, "God forbade us the fruit of
the tree {19} and said, that we should perish by death, if we tasted its
fruit." Then said the devil, "It is not as thou sayest, but God knows full
well, if ye eat of that tree that your eyes will then be opened, and ye can
see and know both good and evil, and ye will be like to angels." They were
not created blind, but God created them so simple-minded that they knew
nothing evil, neither by sight, nor by speech, nor by deed. But the woman
was seduced by the devil's counsel, and took of the fruit of the tree, and
ate, and gave to her consort, and he ate. Then they both became mortal, and
knew both good and evil; and they were naked, and thereat they were
ashamed. Then came God and asked why he had broken his commandment? and
drove them both from Paradise, and said, "Because thou wast obedient to the
words of thy wife, and despisedst my commandment, thou shalt get thee food
with hardships, and the earth, which is accursed through thy deed, shall
give thee thorns and brambles. Thou art taken from earth, and thou shalt to
earth return. Thou art dust, and thou shalt turn to dust." God then wrought
for them garments of skins, and they were clothed with the skins.

The dead skins betokened that they were then mortal who might have been
immortal, if they had held that easy command of God. Neither Adam nor all
mankind that have since come from him needed ever to have tasted of death,
if that tree could have stood untouched, and no one had tasted of it; but
Adam and his offspring would have propagated at set times, as the clean
beasts now do, and afterwards, without death, have gone to eternal life. It
was not ordained him from God, nor was he compelled to break God's
commandment; for God left him free, and gave him his own choice, whether he
would be obedient, or whether he would be disobedient. Then was he to the
devil obedient, and to God disobedient, and was delivered, he and all
mankind, after this life, to hell-torment, with the devil who seduced him.
But God knew, however, that he had been seduced, and meditated how he might
again be merciful to him and all mankind.

{21} With two things had God endowed this man's soul; that is immortality
and with happiness. Then through the devil's treachery and Adam's guilt we
lost the happiness of our soul, but we lost not the immortality: that is
eternal and never ends, though the body ends, which shall again, through
God's might, arise to everlasting duration. Adam then was continuing in
this life with toil, and he and his wife begat children, both sons and
daughters; and he lived nine hundred and thirty years, and then died, as
had been promised him for that sin; and his soul went to hell.

Now some men will inquire, whence came his soul? whether from the father or
from the mother? We say, from neither of them; but the same God who created
Adam with his hands, createth every man's body in his mother's womb: and
the same who blew into Adam's body, and gave him a soul, that same giveth a
soul and life to children in their mother's womb, when they are created;
and he letteth them have their own will, when they are grown up, as Adam
had.

Then there was rapidly a great increase of people, and very many were
turned to evil, and exasperated God with various crimes, and above all with
fornication. Then was God so exasperated through the wicked deeds of men
that he said, that he repented that he had ever created mankind.
Nevertheless, there was one man righteous before God, who was called Noah.
Then said God to him, "I will destroy all mankind with water, for their
sins, but I will preserve thee alone, and thy wife, and thy three sons,
Shem, and Ham, and Japhet, and their three wives; because thou art
righteous and acceptable unto me. Make thee now an ark, three hundred
fathoms long, and fifty fathoms wide, and thirty fathoms high: roof it all,
and smear all the seams with tar, and then go in with thy family. I will
gather in to thee of beast-kind and of bird-kind mates of each, that they
may hereafter be for foster. I will send a flood over all the earth." {23}
He did as God bade him, and God shut them within the ark, and sent rain
from heaven forty days together, and opened, to meet it, all the
well-springs and water-torrents of the great deep. The flood then waxed and
bare up the ark, and it rose above all the hills. Then was everything
living drowned, save those who were within the ark, by whom was again
established all the earth. Then God promised that he would never again
destroy all mankind with water, and said to Noah and to his sons: "I will
set my covenant betwixt me and you for this promise: that is, when I
overspread the heavens with clouds, then shall be shown my rainbow betwixt
the clouds, then will I be mindful of my covenant, that I will not
henceforth drown mankind with water." Noah lived in all his life, before
the flood and after the flood, nine hundred and fifty years, and then he
departed.

Then for some time after the flood there was fear of God among mankind, and
there was one language among them all. Then said they among themselves that
they would make a city, and a tower within that city, so high that its roof
should mount up to heaven: and they begun to work. Then came God thereto,
when they were most busily working, and gave to every man who was there a
separate speech. Then were there as many languages as there were men, and
none of them knew what other said. And they then ceased from the building,
and went divers ways over all the earth.

Then afterwards mankind was deceived by the devil, and turned from God's
belief, so that they wrought them images, some of gold, some of silver,
some also of stones, some of wood, and devised names for them; the names of
those men who were giants, and evil-doing. Afterwards when they were dead
then said the living that they were gods, and worshipped them, and offered
sacrifices to them; and the devils then came to their images, and dwelt
therein, and spake to men as though they were gods; and the deceived human
race fell on their knees to {25} those images, and said, "Ye are our gods,
and we place our belief and our hope in you." Then sprang up this error
through all the earth, and the true Creator, who alone is God, was despised
and dishonoured. There was, nevertheless, one family which had never bent
to any idol, but had ever worshipped the true God. That family sprang from
Noah's eldest son, who was called Shem: he lived six hundred years, and his
son was called Arphaxad, who lived three hundred and thirty-three years,
and his son was called Salah, who lived four hundred and thirty-three
years, when he begat a son who was called Eber, from whom sprang the Hebrew
people, whom God loved: and from that race came all the patriarchs and
prophets, those who announced Christ's advent to this life; that he would
be man before the end of this world, for our redemption, he who ever was
God with the supreme Father. And for this race God gave and established a
law, and he led them over the sea with dry feet, and he fed them forty
years with heavenly bread, and wrought many miracles among the people;
because he would choose him a mother from this race.

Then at last, when the time came that God had foreseen, he sent his angel
Gabriel to a maiden of that race, who was called Mary. Then came the angel
to her, and greeted her with God's words, and announced to her, that God's
Son should be born of her, without communion of man. And she believed his
words, and became with child. When her time was come she brought forth, and
continued a maiden. That child is twice born: he is born of the Father in
heaven, without any mother, and again, when he became man, he was born of
the pure virgin Mary, without any earthly father. God the Father made
mankind and all creatures through the Son; and again, when we were fordone,
he sent that same Son for our redemption. The holy mother Mary then
nourished that child with great veneration, and it waxed, as other children
do, without any sin.

{27} He was born without sins, and his life was all without sins. But he
wrought no miracles openly ere that he had been thirty years in a state of
man: then afterwards he chose to him disciples; first twelve, whom we call
apostles, that is messengers: after that he chose seventy-two, who are
denominated disciples, that is learners. Then he wrought many miracles,
that men might believe that he was God's Child. He turned water to wine,
and went over the sea with dry feet, and he stilled the winds by his
behest, and he gave to blind men sight, and to the halt and lame a right
gait, and to lepers smoothness and health to their bodies; to the dumb he
gave power of speech, and hearing to the deaf; to the possessed of devils
and the mad he gave sense, and drove away the devils, and every disease he
healed; dead men he raised from their sepulchres to life; and taught the
people to which he came with great wisdom; and said, that no man might be
saved, except he rightly believe in God, and be baptized, and adorn his
faith with good works; he eschewed all injustice and all leasings, and
taught righteousness and truth.

Then the Jewish people showed great envy of his doctrine, and meditated how
they might put him to death. Now was one of the twelve of Christ's
companions, who was called Judas, seduced by the instigation of the devil,
and he went to the Jewish people, and consulted with them how he might
betray Christ unto them. Though all people were gathered together they all
might not destroy him, if he himself willed it not; therefore he came to us
because he would suffer death for us, and so, by his own death, redeem all
mankind who believe from hell's torment. He would not take us forcibly from
the devil's power, unless he had forfeited it; but he forfeited it entirely
when he whetted and instigated the hearts of the Jewish men to the slaying
of Christ. Then Christ consented that the bloodthirsty ones should take
him, and bind, and, hung on a cross, slay him. Verily then two believing
men honourably buried him; and Christ, in that time, {29} went to hell, and
overcame the devil, and took from him Adam and Eve, and their offspring,
that portion which had previously been most acceptable to him, and led them
to their bodies, and arose from death with that great host on the third day
of his passion: then came to his apostles, and comforted them, and for a
space of forty days sojourned with them, and repeated the same doctrine
which he had before taught them, and bade them go over all the earth,
preaching baptism and true faith. Then, on the fortieth day of his
resurrection, the Lord ascended to heaven in sight of them all, with the
same body in which he had suffered, and sitteth on the right hand of his
Father, and governeth all creatures. He hath opened to righteous men the
entrance to his kingdom, and those who wholly despise his commandments
shall be cast down into hell. Verily he shall come at the end of this world
with great majesty, in clouds, and all those who have ever received a soul
shall arise from death towards him; and he will then deliver the wicked to
the devil, into the eternal fire of hell-torment; the righteous he will
lead with him into the kingdom of heaven, in which they shall rule to all
eternity.

Men most beloved, consider this discourse, and with great care eschew
unrighteousness, and merit with good works the eternal life with God, who
alone ruleth to eternity. Amen.

* * * * *

VIII. K[=L]. JAN.

SERMO DE NATALE DOMINI.

We wylladh to trymminge eowres geleafan eow gereccan thaes Haelendes
acennednysse be dhaere godspellican endebyrdnysse: h['u] he on dhysum
daegdherlicum daege on sodhre menniscnysse acenned waes on godcundnysse.

Lucas se Godspellere awr['a]t on Cristes b['e]c, thaet on dham {30} timan
se Romanisca casere Octauianus sette geb['a]nn, thaet waere on gewritum
asett eall ymbhwyrft. Theos towritennys weardh araered fram dham ealdormen
Cyrino, of Sirian lande, thaet aelc man ofer-heafod sceolde cennan his
gebyrde, and his ['a]re on dhaere byrig the h['e] to gehyrde. Tha ferde
Ioseph, Cristes foster-faeder, fram Galileiscum earde, of dhaere byrig
Nazaredh, to Iudeiscre byrig, seo waes Dauides, and waes geciged
Bethle['e]m, fordhan dhe h['e] waes of Dauides maegdhe, and wolde andettan
mid Mar['i]an hire gebyrde, the waes tha g['y]t bearn-eaca. Dha gel['a]mp
hit, thadha h['i] on thaere byrig Bethle['e]m w['i]codon, thaet hire tima
waes gefylled thaet heo cennan sceolde, and acende dha hyre frumcennedan
sunu, and mid cild-cladhum bew['a]nd, and al['e]de thaet cild on heora
assena binne, forthan the dhaer naes n['a]n rymet on tham gesthuse. Tha
waeron hyrdas on tham earde waciende ofer heora eowede; and efne dha Godes
engel st['o]d on emn h['i], and Godes beorhtnys h['i] bescean, and h['i]
wurdon micclum afyrhte. Dha cwaedh se Godes engel to dham hyrdum, "Ne
ondredadh eow; efne ic eow bodige micelne gefean, the becymdh eallum folce;
fordhan the nu to-daeg is eow acenned Haelend Crist on Dauides ceastre. Ge
geseodh this t['a]cen, ge gem['e]tadh thaet cild mid cild-cladhum bewunden,
and on binne gel['e]d." Tha faerlice, aefter thaes engles spraece, weardh
gesewen micel menigu heofenlices werodes God herigendra and singendra,
"Gloria in excelsis Deo, et in terra pax hominibus bone uoluntatis," thaet
is on urum gereorde, "Sy wuldor Gode on heannyssum, and on eordhan sibb
mannum, tham dhe beodh godes willan." And dha englas dha gewiton of heora
gesihdhe to heofonum. Hwaet dha hyrdas tha him betweonan spraecon, "Uton
faran to Bethleem, and geseon thaet word the us God aeteowde." H['i] comon
dha hraedlice, and gemetton Mar['i]an, and Ioseph, and thaet cild geled on
anre binne, swa swa him se engel cydde. Tha hyrdas sodhlice oncneowon be
tham worde the him gesaed waes be dham cilde, and ealle wundrodon the thaet
gehyrdon, and eac be dham dhe tha hyrdas him s['ae]don. Mar['i]a sodhlice
heold ealle thas w['o]rd ar['ae]fniende {32} on hire heortan. Dha gecyrdon
tha hyrdas ongean wuldrigende and herigende God on eallum dham dhingum the
h['i] gehyrdon and gesawon, swa swa him fram tham engle ges['ae]d waes.

Mine gebrodhra tha leofostan, ure Haelend, Godes Sunu, euen-ece and gelic
his Faeder, sedhe mid him waes aefre buton anginne, gemedemode hine sylfne
thaet he wolde on dhisum daegdherlicum daege, for middangeardes alysednysse
beon lichamlice acenned of tham maedene Mar['i]an. He is Ealdor and
Scyppend ealra g['o]dnyssa and sibbe, and he foresende his acennednysse
ungewunelice sibbe, fordhan dhe naefre naes swilc sibb aer tham fyrste on
middangearde, swilc swa waes on his gebyrde-tide, swa thaet eall
middangeard waes anes mannes rice underdheod, and eal mennisc him anum
cynelic gafol ageaf. Witodlice on swa micelre sibbe waes Crist acenned,
sedhe is ure sib, forthan dhe h['e] getheodde englas and men to ['a]num
hirede, thurh his menniscnysse. H['e] waes acenned on thaes caseres dagum
the waes Octauianus geh['a]ten, se gerymde Romana rice to dhan swidhe thaet
him eal middangeard to beah, and he waes fordhi Augustus geciged, thaet is
ge['y]cende his rice. Se nama gedafenadh tham heofonlican Cyninge Criste,
the on his timan acenned waes, sedhe his heofonlice rice geyhte, and dhone
hryre, the se feallenda deofol on engla werode gewanode, mid menniscum
gecynde eft gefylde. Na thaet ['a]n thaet he dhone lyre anfealdlice
gefylde, ac eac swylce micclum geihte. Sodhlice swa micel getel mancynnes
becymdh thurh Cristes menniscnysse to engla werodum, swa micel swa on
heofonum bel['a]f haligra engla aefter dhaes deofles hryre. Thaes caseres
gebann, the het ealne middangeard awritan, getacnode swutellice thaes
heofonlican Cyninges daede, the to dhi com on middangeard thaet he of
eallum dheodum his gecorenan gegaderode, and heora naman on ecere
eadignysse awrite. Theos towritennys asprang fram dham ealdormen Cyrino:
Cyrinus is gereht Yrfenuma, and he getacnode Crist, sedhe is sodh yrfenuma
thaes ecan Faeder; and he us forgifdh thaet we mid him {34} beon yrfenuman
and efenhlyttan his wuldres. Ealle dheoda tha ferdon thaet aelc synderlice
be him sylfum cennan sceolde, on dhaere byrig the he to hyrde. Swa swa on
dham timan be dhaes caseres gebanne gehwilce aenlipige on heora burgum be
him sylfum cendon, swa eac nu us cydhadh l['a]reowas Cristes gebann, thaet
we ['u]s gegadrian to his halgan geladhunge, and on dhaere ures geleafan
gafol mid estfullum mode him agifan, thaet ure naman beon awritene on lifes
bec mid his gecorenum.

Drihten waes acenned on thaere byrig dhe is gehaten Bethleem; fordhan dhe
hit waes swa ['ae]r gewitegod thisum wordum, "Thu Bethleem, Iudeisc land,
ne eart dhu wacost burga on Iudeiscum ealdrum: sodhlice of dhe cymdh se
latteow the gewylt Israhela dheoda." Crist wolde on ytinge beon acenned, to
dhi thaet he wurde his ehterum bedigelod. Bethleem is gereht 'Hlaf-h['u]s,'
and on hire waes Crist, se sodha hlaf, acenned, the be him sylfum cwaedh,
"Ic eom se liflica hl['a]f, the of heofenum ast['a]h, and sedhe of dham
hlafe geett ne swylt h['e] on ecnysse." Thaes hlafes we onbyriadh thonne we
mid geleafan to husle gadh; fordhan the thaet halige husel is gastlice
Cristes lichama; and thurh dhone we beodh alysede fram dham ecan deadhe.
Mar['i]a acende dha hire frumcennedan sunu on dhisum andweardan daege, and
hine mid cild-cladhum bew['a]nd, and for rymetleaste on anre binne
gel['e]de. Naes thaet cild fordhi gecweden hire frumcennede cild swilce heo
odher sidhdhan acende, ac fordhi the Crist is frumcenned of manegum
gastlicum gebrodhrum. Ealle cristene men sind his gastlican gebrodhra, and
h['e] is se frumcenneda, on gife and on godcundnysse ancenned of dham
Aelmihtigan Faeder. H['e] waes mid wacum cild-cladhum bewaefed, thaet he
['u]s forgeafe dha undeadlican tunecan, the we forluron on dhaes
frumsceapenan mannes forgaegednysse. Se Aelmihtiga Godes Sunu, dhe heofenas
befon ne mihton, waes geled on nearuwre binne, to dhi thaet he ['u]s fram
hellicum nyrwette alysde. Mar['i]a waes dha cuma dhaer, swa swa thaet
godspel ['u]s segdh; and for dhaes folces gedhryle waes thaet gesthus
dhearle genyrwed.

{36} Se Godes Sunu waes on his gesthuse genyrwed, thaet he us rume wununge
on heofonan rice forgife, gif we his willan gehyrsumiadh. Ne bitt h['e] us
n['a]nes dhinges to edleane his geswinces, buton ure sawle haelo, thaet we
['u]s sylfe claene and ungewemmede him gegearcian, to blisse and to ecere
myrhdhe. Tha hyrdas dhe wacodon ofer heora eowode on Cristes acennednysse,
getacnodon dha halgan lareowas on Godes geladhunge, the sind gastlice
hyrdas geleaffulra sawla: and se engel cydde Cristes acennednysse
hyrdemannum, fordham dhe dhan gastlicum hyrdum, thaet sind lareowas, is
swidhost geopenod embe Cristes menniscnysse, thurh boclice lare; and h['i]
sceolon gecneordlice heora undertheoddum bodian, thaet thaet him geswutelod
is, swa swa dha hyrdas tha heofenlican gesihdhe gew['i]dmaersodan. Tham
lareowe gedafenadh thaet h['e] symle wacol sy ofer Godes eowode, thaet se
ungesewenlica wulf Godes scep ne tostence.

Gel['o]me wurdon englas mannum aeteowode on dhaere ealdan ['ae], ac hit nis
awriten thaet h['i] mid leohte comon, ac se wurdhmynt waes thises daeges
maerdhe gehealden, thaet h['i] mid heofenlicum leohte h['i] geswutelodon,
dhadha thaet sodhe leoht aspr['a]ng on dheostrum riht gethancodum, se
mildheorta and se rihtwisa Drihten. Se engel cwaedh to tham hyrdum, "Ne beo
ge afyrhte; efne ic bodige eow micelne gefean, dhe eallum folce becymdh,
fordhan the nu to-daeg is acenned Haelend Crist on Dauides ceastre."
Sodhlice h['e] bodade micelne gefean, sedhe naefre ne geendadh; fordhan the
Cristes acennednys gegladode heofenwara, and eordhwara, and helwara. Se
engel cwaedh, "Nu to-daeg is eow acenned Haelend Crist on Dauides ceastre:"
Rihtlice h['e] cwaedh on daege, and n['a] on nihte, fordhan dhe Crist is se
sodha daeg, sedhe todraefde mid his to-cyme ealle nytennysse thaere ealdan
nihte, and ealne middangeard mid his gife onlihte. Thaet t['a]cen the se
engel dham hyrdum saede we sceolon symle on urum gemynde healdan, and
thancian dham Haelende thaet he gemedemode hine sylfne to dhan thaet h['e]
daelnimend waere ure deadlicnysse, mid menniscum flaesce befangen, and mid
w['a]clicum cild-cladhum bewunden. Tha f['ae]rlice, aefter thaes engles
spraece, weardh gesewen micel menigu heofenlices werodes {38} God
herigendra and singendra, "Sy wuldor Gode on heannyssum, and on eordhan
sibb tham mannum the beodh godes willan." An engel bodade tham hyrdum thaes
heofonlican Cyninges acennednysse, and dha faerlice wurdon aeteowode fela
dhusend engla, thy laes dhe w['ae]re gethuht anes engles ealdordom to
hwonlic to swa micelre bodunge: and h['i] ealle samod mid gedremum sange
Godes wuldor hleodhrodon, and godum mannum sibbe bodedon, swutellice
aeteowiende thaet thurh his acennednysse men beodh gebigede to anes
geleafan sibbe, and to wuldre godcundlicere herunge. H['i] sungon, "Sy
wuldor Gode on heannyssum, and on eordhan sibb mannum, dham dhe beodh godes
willan." Dhas word geswuteliadh thaet dhaer wunadh Godes sibb thaer se goda
willa bidh. Eornostlice mancynn haefde ungethwaernysse to englum aer
Drihtnes acennednysse; fordhan dhe we waeron thurh synna aelfremede fram
Gode; tha wurde we eac aelfremede fram his englum getealde: ac sidhdhan se
heofenlica Cyning urne eordhlican lichaman underfeng, sidhdhan gecyrdon his
englas to ure sibbe; and dha dhe h['i] aerdhan untrume forsawon, tha hi
wurdhiadh nu him to geferum. Witodlice on dhaere ealdan ['ae], Lodh, and
Iosue, and gehwilce odhre the englas gesawon, h['i] luton widh heora, and
to him gebaedon, and dha englas thaet gedhafodon: ac Iohannes se
Godspellere, on dhaere Niwan Gecydhnysse, wolde hine gebiddan to tham engle
the him to spraec, tha forwyrnde se engel him dhaes, and cwaedh, "Beheald
thaet dhu dhas daede ne d['o]; ic eom dhin efen-dheowa, and dhinra
gebrodhra; gebide dhe to Gode anum." Englas gethafodon aer Drihtnes to-cyme
thaet mennisce men him to feollon, and aefter his to-cyme thaes forwyrndon;
fordhan the h['i] ges['a]won thaet heora Scyppend thaet gecynd underfeng
the h['i] aer dhan w['a]clic tealdon, and ne dorston hit forseon on ['u]s,
thonne h['i] hit wurdhiadh bufon him sylfum on dham heofonlican Cyninge. Ne
h['i] manna geferraedene ne forh['o]giadh, thonne h['i] feallende h['i] to
tham menniscum Gode gebiddadh. Nu we sind getealde Godes ceaster-gewaran,
and englum gel['i]ce; uton fordhi h['o]gian thaet leahtras us ne totwaemon
fram {40} dhisum micclum wurdhmynte. Sodhlice men syndon godas gecigede;
heald fordhi, dhu mann, thinne godes wurdhscipe widh leahtras; fordhan the
God is geworden mann for dhe.

Tha hyrdas dha spraecon him betweonan, aefter dhaera engla fram-faerelde,
"Uton gefaran to Bethle['e]m, and geseon thaet word the geworden is, and
God us geswutelode." Eala h['u] rihtlice h['i] andetton thone halgan
geleafan mid thisum wordum, "On frymdhe waes w['o]rd, and thaet word waes
mid Gode, and thaet w['o]rd waes God"! Word bidh wisdomes geswutelung, and
thaet Word, thaet is se Wisdom, is acenned of dham Aelmihtigum Faeder,
butan anginne; fordhan dhe h['e] waes aefre God of Gode, Wisdom of dham
wisan Faeder. Nis h['e] na geworht, fordhan dhe he is God, and na gesceaft;
ac se Aelmihtiga Faeder gesceop thurh dhone Wisdom ealle gesceafta, and hi
ealle dhurh thone Halgan Gast gel['i]ffaeste. Ne mihte ure mennisce gecynd
Crist on dhaere godcundlican acennednysse geseon; ac thaet ylce Word waes
geworden flaesc, and wunode on ['u]s, thaet we hine geseon mihton. Naes
thaet Word to flaesce awend, ac hit waes mid menniscum flaesce befangen.
Swa swa anra gehwilc manna wunadh on sawle and on lichaman ['a]n mann, swa
eac Crist wunadh on godcundnysse and menniscnysse, on ['a]num hade ['a]n
Crist. H['i] cwaedon, "Uton geseon thaet word the geworden is," fordhan dhe
h['i] ne mihton hit geseon aer dhan dhe hit geflaeschamod waes, and to menn
geworden. Nis theahhwaedhre seo godcundnys gemenged to dhaere menniscnysse,
ne dhaer nan twaeming nys. We mihton eow secgan ane lytle bysne, gif hit to
w['a]clic naere; Sceawa n['u] on anum aege, h['u] thaet hwite ne bidh
gemenged to dham geolcan, and bidh hwaedhere ['a]n aeg. Nis eac Cristes
godcundnys gerunnen to dhaere menniscnysse, ac he thurhwunadh theah ['a] on
ecnysse on anum hade untotwaemed.

Hraedlice dha comon tha hyrdas and gemetton Marian and Ioseph, and thaet
cild gel['e]d on dhaere binne. Maria waes be Godes dihte tham rihtwisan
Iosepe beweddod, for micclum gebeorge; fordhan dhe hit waes swa gewunelic
on Iudeiscre dheode, aefter Moyses ['ae], thaet gif aenig wimman cild
haefde {42} butan be rihtre aewe, thaet h['i] man sceolde mid stanum
oftorfian. Ac God asende his engel to Iosepe, dha Mar['i]a eacnigende waes,
and bead thaet he hire gymene haefde, and thaes cildes foster-faeder waere.
Tha waes gedhuht dham Iudeiscum swilce Ioseph thaes cildes faeder waere, ac
h['e] naes; fordhan the hit naes nan neod tham Aelmihtigum Scyppende thaet
h['e] of w['i]fe acenned waere; ac h['e] genam dha menniscnysse of
Mar['i]an innodhe, and forlet h['i] maeden na gewemmed, ac gehalgod thurh
his acennednysse. Ne oncneow heo weres gemanan, and heo acende butan sare,
and thurhwunadh on maegdhhade. Tha hyrdas gesawon, and oncneowon be dham
cilde, swa swa him ges['ae]d waes. Nis nan eadignys butan Godes
oncnawennesse, swa swa Crist sylf cwaedh dhadha he us his Faeder betaehte,
"Thaet is ece l['i]f, thaet hi dhe oncnawon sodhne God, and dhone dhe thu
asendest Haelend Crist." Hwaet dha ealle dha dhe thaet gehyrdon micclum
dhaes wundrodon, and be dham dhe dha hyrdas saedon. Mar['i]a sodhlice heold
ealle dhas w['o]rd araefniende on hire heortan. Heo nolde widmaersian
Cristes digelnesse, ac anbidode odh thaet he sylf thadha he wolde h['i]
geopenode. Heo cudhe Godes ['ae], and on dhaera witegena gesetnysse raedde,
thaet maeden sceolde God acennan. Tha blissode heo micclum thaet heo hit
beon moste. Hit waes gewitegod thaet h['e] on dhaere byrig Bethleem acenned
wurde, and heo dhearle wundrode thaet heo aefter dhaere witegunge dhaer
acende. Heo gemunde hwaet sum witega cwaedh, "Se oxa oncneow his hlaford,
and se assa his hlafordes binne." Tha geseah heo thaet cild licgan on
binne, dhaer se oxa and se assa gewunelice fodan secadh. Godes heah-engel
Gabrihel bodode Mar['i]an dhaes Haelendes to-cyme on hire innodhe, and heo
geseah dha thaet his bodung unleaslice gefylled waes. Dhyllice word
Mar['i]a heold araefnigende on hire heortan. And tha hyrdas gecyrdon ongean
wuldrigende and herigende God, on eallum dham dhingum dhe h['i] gehyrdon
and ges['a]won, swa swa him gesaed waes.

Thyssera dhreora hyrda gemynd is gehaefd be eastan Bethleem ['a]ne mile, on
Godes cyrcan geswutelod, tham dhe dha stowe {44} geneosiadh. We sceolon
geefenlaecan thysum hyrdum, and wuldrian and h['e]rian urne Drihten on
eallum dham dhingum the he for ure lufe gefremode, ['u]s to alysednysse and
to ecere blisse, dham sy wuldor and lof mid dham Aelmihtigum Faeder, on
annysse thaes Halgan Gastes, on ealra worulda woruld. Amen.

DECEMBER XXV.

SERMON ON THE NATIVITY OF OUR LORD.

We will, for the confirmation of your faith, relate to you the nativity of
our Saviour, according to the order of the gospel: how he on this present
day was born in true humanity in divine nature.

Luke the Evangelist wrote in the book of Christ, that at {31} that time the
Roman emperor Octavianus made proclamation that all the world should be set
down in writing. This enrolment was set forth from Cyrenius, the governor
of Syria--that every man in general should declare his birth and his
possession in the city to which he belonged. Then Joseph, the foster-father
of Christ, went from the land of Galilee, from the city of Nazareth, to the
Jewish city, which was of David, and was called Bethlehem, because he was
of the tribe of David, and would acknowledge with Mary her birth, who was
then great with child. Then it came to pass, while they were sojourning in
the city of Bethlehem, that her time was fulfilled that she should bring
forth, and she brought forth then her firstborn son, and wrapped him in
swaddling clothes, and laid the child in their asses' bin, because there
was no room in the inn. And there were shepherds in the country watching
over their flock; and lo, the angel of God stood before them, and God's
brightness shone on them, and they were much afraid. Then said the angel of
God to the shepherds, "Fear not, lo, I announce to you great joy, which
shall come to all people; for now to-day is born to you a Saviour, Christ,
in the city of David. Ye shall see this token, ye shall find the child
wrapped in swaddling clothes, and laid in a bin." Then suddenly, after the
angel's speech, there was seen a great multitude of the heavenly host,
praising God and singing, "Gloria in excelsis Deo, et in terra pax
hominibus bonae voluntatis," that is in our tongue, "Glory to God in the
highest, and on earth peace to men who are of good will." And the angels
then withdrew from their sight to heaven. The shepherds then spake among
themselves, "Let us go to Bethlehem, and see the word that God hath
manifested unto us." They came then quickly, and found Mary, and Joseph,
and the child laid in a bin, as the angel had announced to them. But the
shepherds understood the word that had been said to them concerning the
child, and all wondered that heard it, and also at that which the shepherds
said unto them. But Mary held {33} all these words, pondering them in her
heart. Then the shepherds returned glorifying and praising God for all the
things which they had heard and seen, as had been said to them by the
angel.

My dearest brethren, our Saviour, the Son of God, co-eternal with, and
equal to his Father, who was ever with him without beginning, vouchsafed
that he would on this present day, for the redemption of the world, be
corporally born of the Virgin Mary. He is Prince and Author of all things
good and of peace, and he sent before his birth unwonted peace, for never
was there such peace before that period in the world, as there was at the
time of his birth; so that all the world was subjected to the empire of one
man, and all mankind paid royal tribute to him alone. Verily in such great
peace was Christ born, who is our peace, because he united angels and men
to one family through his incarnation. He was born in the days of the
emperor who was called Octavianus, who extended the Roman empire to that
degree that all the world bowed to him, and he was, therefore, named
Augustus, that is, _Increasing his empire_. The name befits the heavenly
King Christ, who was born in his time, who increased his heavenly empire,
and replenished with mankind the loss which the falling devil had caused in
the host of angels. Not only did he simply supply its loss, but also
greatly increased it. Verily as great a number of mankind cometh, through
Christ's incarnation, to the hosts of angels, as there remained of holy
angels in heaven after the devil's fall. The emperor's decree, which
commanded all the world to be inscribed, betokened manifestly the deed of
the heavenly King, who came into the world that he might gather his chosen
from all nations, and write their names in everlasting bliss. This decree
sprang from the governor Cyrenius--Cyrenius is interpreted _Heir_, and he
betokened Christ, who is the true heir of the eternal Father; and he
granteth us to be heirs with him, and partakers of his glory. {35} All
nations then went that each separately might declare concerning himself, in
the city to which he belonged. As at that time, according to the emperor's
proclamation, each one singly, in their cities, declared concerning
himself, so also now do our teachers make known to us Christ's
proclamation, that we gather us to his holy congregation, and therein, with
devout mind, pay to him the tribute of our faith, that our names may be
written in the book of life with his chosen.

The Lord was born in the city which is named Bethlehem, because it was so
before prophesied in these words, "Thou Bethlehem, land of Judah, thou art
not meanest of cities among the Jewish princes, for of thee shall come the
guide that shall govern the people of Israel." Christ would be born on
journey, that he might be concealed from his persecutors. Bethlehem is
interpreted _Bread house_, and in it was Christ, the true bread, brought
forth, who saith of himself, "I am the vital bread, which descended from
heaven, and he who eateth of this bread shall not die to eternity." This
holy bread we taste when we with faith go to housel; because the holy
housel is spiritually Christ's body; and through that we are redeemed from
eternal death. Mary brought forth her firstborn son on this present day,
and wrapped him in swaddling clothes, and, for want of room, laid him in a
bin. That child is not called her firstborn child because she afterwards
brought forth another, but because Christ is the firstborn of many
spiritual brothers. All christian men are his spiritual brothers, and he is
the firstborn, in grace and in godliness only-begotten of the Almighty
Father. He was wrapped in mean swaddling clothes, that he might give us the
immortal garment which we lost by the first created man's transgression.
The Almighty Son of God, whom the heavens could not contain, was laid in a
narrow bin, that he might redeem us from the narrowness of hell. Mary was
there a stranger, as the gospel tells us; and through the concourse of
people the inn was greatly crowded.

{37} The Son of God was crowded in his inn, that he might give us a
spacious dwelling in the kingdom of heaven, if we obey his will. He asks
nothing of us as reward for his toil, except our soul's health, that we may
prepare ourselves for him pure and uncorrupted in bliss and everlasting
joy. The shepherds that watched over their flock at Christ's birth,
betokened the holy teachers in God's church, who are the spiritual
shepherds of faithful souls: and the angel announced Christ's birth to the
herdsmen, because to the spiritual shepherds, that is, teachers, is chiefly
revealed concerning Christ's humanity, through book-learning: and they
shall sedulously preach to those placed under them, that which is
manifested to them, as the shepherds proclaimed the heavenly vision. It
beseemeth the teacher to be ever watchful over God's flock, that the
invisible wolf scatter not the sheep.

Oftentimes, in the ancient law, angels appeared to men, but it is not
written that they came with light, for that honour was reserved for the
greatness of this day, that they should manifest themselves with heavenly
light, when that true light sprang up in darkness to the right thinkers,
the merciful and righteous Lord. The angel said to the shepherds, "Be ye
not afraid, lo, I announce to you great joy, which shall come to all
people, for to-day is born a Saviour Christ in the city of David." Verily
he announced great joy, which shall never end; for Christ's nativity
gladdened the inhabitants of heaven, and of earth, and of hell. The angel
said, "Now to-day is born to you a Saviour Christ, in the city of David:"
rightly he said _to-day_, and not to-night, for Christ is the true day who
scattered with his advent all the ignorance of the ancient night, and
illumined all the world with his grace. The sign which the angel said to
the shepherds we ought ever to hold in our remembrance, and to thank the
Saviour that he so humbled himself that he was the partaker of our
mortality, with human flesh invested, and wrapt in mean swaddling clothes.
Then suddenly, after the angel's speech, was seen a great multitude {39} of
the heavenly host, praising God and singing, "Be glory to God in the
highest, and on earth peace to men who are of good will." An angel
announced to the shepherds the heavenly King's nativity, and suddenly
appeared many thousand angels, lest the preeminence of one angel should
seem too inadequate for so great an announcement: and they all together,
with melodious song, God's glory celebrated, and to good men announced
peace, manifestly showing that through his birth men shall be inclined to
the peace of one faith, and to the glory of divine praise. They sung, "Be
glory to God in the highest, and on earth peace to men, to those who are of
good will." These words manifest that where the peace of God dwelleth,
there is good will. But mankind had discord with angels before the Lord's
nativity; because we were through sins estranged from God; then were we
accounted estranged also from his angels: but after that the heavenly King
assumed our earthly body, his angels turned to peace with us; and those
whom they had before despised as mean they now honour as their companions.
But in the ancient law, Lot, and Joshua, and certain others who saw angels,
bowed before them, and prayed to them, and the angels allowed it: but when
John the Evangelist, in the New Testament, would pray to the angel who
spake to him, the angel forbade him, and said, "See that thou do not this
deed; I am thy fellow-servant, and of thy brethren: pray to God only."
Angels permitted, before the advent of the Lord, mortal men to fall down
before them, and after his advent forbade it; because they saw that their
Creator had assumed that nature which they had before accounted mean, and
durst not despise it in us, when they honour it above themselves in the
heavenly King. Nor despise they the fellowship of men, when falling down
they pray to the human God. Now we are accounted citizens of God, and like
to angels; let us, therefore, take care that sins do not separate us from
this great dignity. {41} Verily men are called gods; preserve, therefore,
thou man, thy dignity of a god against sins, since God became man for thee.

The shepherds then spake among themselves, after the departure of the
angels, "Let us go to Bethlehem, and see the word which is come to pass,
and that God hath revealed unto us." O how rightly they acknowledged the
holy faith with these words, "In the beginning was the word, and the word
was with God, and that word was God"! A word is the manifestation of
wisdom, and the Word, that is Wisdom, is begotten of the Almighty Father,
without beginning; for he was ever God of God, Wisdom of the wise Father.
He is not made, for he is God, and not a creature; for the Almighty Father
created all creatures through that Wisdom, and endowed them all with life
through the Holy Ghost. Our human nature could not see Christ in that
divine nativity; but that same Word became flesh and dwelt in us, that we
might see him. The Word was not turned to flesh, but it was invested with
human flesh. As every man existeth in soul and in body one man, so also
Christ existeth in divine nature and human nature, in one person one
Christ. They said, "Let us see the word that is come to pass," because they
could not see it before it was incarnate, and become man. Nevertheless, the
divine nature is not mingled with the human nature, nor is there any
separation. We might tell unto you a little simile, if it were not too
mean; Look now on an egg, how the white is not mingled with the yolk, and
yet it is one egg. Nor also is Christ's divinity confounded with human
nature, but he continueth to all eternity in one person undivided.

Then came the shepherds quickly, and found Mary, and Joseph, and the child
laid in the bin. Mary was, by God's direction, betrothed to the righteous
Joseph, for the greater security; because it was thus customary among the
Jewish people, according to the law of Moses, that if any woman {43} had a
child, save in lawful wedlock, she should be slain with stones. But God
sent his angel to Joseph, when Mary was pregnant, and commanded that he
should have care of her, and be the child's foster-father. Then it seemed
to the Jews that Joseph was father of the child, but he was not; because
the Almighty Creator had no need to be born of woman; but he took human
nature from the womb of Mary, and left her a virgin undefiled, but hallowed
through his birth. She knew no society of man, and she brought forth
without pain, and continued in maidenhood. The shepherds saw and recognized
the child, as had to them been told. (There is no happiness without
knowledge of God, as Christ himself said, when he committed us to his
Father, "That is eternal life that they acknowledge Thee, the true God, and
him whom thou hast sent, the Saviour Christ.") Now all who heard that
wondered greatly thereat, and at what the shepherds said. But Mary held all
these words, pondering them in her heart. She would not publish Christ's
mystery, but waited until he himself, when it pleased him, should divulge
it. She knew God's law, and in the book of the prophets had read, that a
virgin should give birth to God. Then she greatly rejoiced that she might
be it. It was prophesied that he should be born in the city of Bethlehem,
and she greatly wondered that, according to that prophecy, she was there
delivered. She remembered that a prophet had said, "The ox knows his
master, and the ass his master's bin." Then saw she the child lying in the
bin, where the ox and the ass usually seek food. God's archangel Gabriel
had announced to Mary the Saviour's coming into her womb, and she then saw
that his announcement was truly fulfilled. Such words Mary held, pondering
them in her heart. And the shepherds returned glorifying and praising God
for all those things which they had heard and seen, as had been told unto
them.

The memory of these three shepherds is preserved one mile to the east of
Bethlehem, and manifested in God's church {45} to those who visit the
place. We should imitate these shepherds, and glorify and praise our Lord
for all those things which he hath done for love of us, for our redemption
and eternal bliss, to whom be glory and praise with the Almighty Father, in
unity of the Holy Ghost, world without end. Amen.

* * * * *

VII. K[=L]. JAN.

PASSIO BEATI STEPHANI, PROTOMARTYRIS.

We raedadh on dhaere b['e]c the is geh['a]ten Actus Apostolorum, th['ae]t
dha apostolas geh['a]dodon seofon diaconas on dhaere geladhunge the of
Iudeiscum folce to Cristes geleafan beah, aefter his dhrowunge, and
['ae]riste of deadhe, and upstige to heofenum. Thaera diacona waes se forma
STEPHANUS, the we on dhisum daege wurdhiadh. He waes swidhe geleafful, and
mid tham Halgum Gaste afylled. Tha odhre six waeron gecigede dhisum namum:
Stephanus waes se fyrmesta, odher Philippus, thridda Procorus, feordha
Nicanor, fifta Timotheus, sixta Parmenen, seofodha Nicolaus. Dhas seofon
h['i] gecuron and gesetton on dhaera apostola gesihdhe, and hi dha mid
gebedum and bletsungum to diaconum gehadode wurdon. Weox dha daeghwonlice
Godes bodung, and waes gemenigfylld thaet getel cristenra manna thearle on
Hierusalem. Tha weardh se eadiga Stephanus mid Godes gife, and mid micelre
strencdhe afylled, and worhte forebeacena and micele t['a]cna on dham
folce. Dha astodon sume dha ungeleaffullan Iudei, and woldon mid heora
gedwylde thaes eadigan martyres l['a]re oferswidhan; ac hi ne mihton his
wisdome widhstandan, ne dham Halgum Gaste, dhe dhurh hine spraec. Tha
setton h['i] lease gewitan, dhe hine forlugon, and cwaedon, thaet h['e]
t['a]llice word spraece be Moyse and be Gode. Thaet folc weardh dha micclum
astyred, and tha heafod-menn, and tha Iudeiscan boceras, and gelaehton
Stephanum, and tugon to heora getheahte; and dha leasan gewitan him on {46}
besaedon, "Ne geswicdh dhes man to sprecenne tallice word ongean thas
halgan stowe and Godes ['ae]. We gehyrdon hine secgan thaet Crist towyrpdh
thas stowe, and towent dha gesetnysse dhe ['u]s Moyses taehte." Tha
beheoldon dha hine dhe on tham gedheahte saeton, and gesawon his nebwlite
swylce sumes engles ansyne. Dha cwaedh se ealdor-biscop to dham eadigan
cydhere, "Is hit swa h['i] secgadh?" Dha wolde se halga wer Stephanus heora
ungeleaffullan heortan gerihtlaecan mid heora fordhfaedera gebysnunge and
gemynde, and to sodhfaestnysse wege mid ealre lufe gebigan. Begann dha him
to reccenne be dham heahfaedere Abrahame, hu se heofenlica God hine geceas
him to gethoftan, and him behet, thaet ealle dheoda on his ofspringe
gebletsode wurdon, for his gehyrsumnesse. Swa eac dhaera odhra heahfaedera
gemynd, mid langsumere race, aetforan him geniwode; and hu Moyses, dhurh
Godes mihte, heora foregengan ofer dha Readan Sae wundorlice gelaedde, and
h['u] h['i] sidhdhan feowertig geara on westene waeron, mid heofenlicum
bigleofan daeghwonlice gereordode; and hu God h['i] laedde to dham
Iudeiscan earde, and dha haedhenan dheoda aetforan heora gesihdhum eallunga
adwaescte; and be Dauides maerdhe, thaes maeran cyninges, and Salomones
wuldre, dhe Gode thaet maere tempel araerde. Cwaedh tha aet nextan, "Ge
widhstandadh tham Halgum Gaste mid stidhum swuran, and ungeleaffulre
heortan; ge sind meldan and manslagan, and ge dhone rihtwisan Crist
nidhfullice acwealdon; ge underfengon ['ae] on engla gesetnysse, and ge hit
ne heoldon." Hwaet dha Iudeiscan tha wurdon thearle on heora heortan
astyrode, and biton heora tedh him togeanes. Se halga Stephanus weardh tha
afylled mid tham Halgum Gaste, and beheold widh heofonas weard, and geseah
Godes wuldor, and thone Haelend standende aet his Faeder swidhran; and he
cwaedh, "Efne ic geseo heofenas opene, and mannes Sunu standende aet Godes
swidhran." Iudei dha, mid micelre stemne hrymende, heoldon heora earan, and
anmodlice him to scuton, and hi hine gelaehton, and of dhaere byrig
gelaeddon to staenenne. Tha leas-gewitan dha l['e]don heora {48} hacelan
aetforan fotum sumes geonges cnihtes, se waes geciged SAULUS. Ongunnon dha
oftorfian mid heardum stanum dhone eadigan Stephanum; and h['e] clypode,
and cwaedh, "Drihten H['ae]lend, onf['o]h minne gast." And gebigde his
cneowu, mid micelre stemne clypigende, "Min Drihten, ne sete dhu dhas daeda
him to synne." And h['e] mid tham worde dha gew['a]t to dhan Aelmihtigum
Haelende, the he on heofenan healicne standende geseah.

Se wisa Augustinus spraec ymbe dhas raedinge, and smeade hw['i] se halga
cydhere Stephanus cwaede thaet he gesawe mannes bearn standan aet Godes
swydhran, and nolde cwedhan Godes bearn; thonne dhe is gethuht wurdhlicor
be Criste to cwedhenne Godes Bearn dhonne mannes Bearn. Ac hit gedafenode
thaet se Haelend swa geswutelod waere on heofenum, and swa gebodod on
middangearde. Eall dhaera Iudeiscra teona aras thurh thaet, hw['i] Drihten
Crist, sedhe aefter flaesce sodhlice is mannes Sunu, eac swilce waere
gecweden Godes Sunu? fordhi gemunde swidhe gedafenlice thaet godcunde
gewrit, mannes Sunu standan aet Godes swidhran to gescyndenne thaera
Iudeiscra ['u]ngeleaffulnysse. Crist waes aeteowed his eadigan cydhere
Stephane on heofenum, sedhe fram ungeleaffullum on middangearde acweald
waes, and seo heofenlice sodhfaestnyss be dham cydde gecydhnysse, thone seo
eordhlice arleasnyss huxlice taelde. Hw['a] maeg beon rihtlice gec['i]ged
mannes Bearn, buton Criste anum, thonne aelc man is twegra manna bearn,
buton him anum? Se eadiga Stephanus geseah Crist standan, fordhan the he
waes his gefylsta on dham gastlicum gefeohte his martyrdomes. Witodlice we
andettadh on urum credan, thaet Drihten sitt aet his Faeder swidhran. Setl
gedafenadh d['e]man, and steall fylstendum odhdhe feohtendum. Nu andet ure
geleafa Cristes setl, fordhan dhe h['e] is se sodha d['e]ma lybbendra and
deadra: and se eadiga cydhere Stephanus h['i]ne geseah standende, fordhan
dhe he waes his gefylsta, swa swa we ['ae]r saedon. Ealra gecorenra halgena
deadh is deorwurdhe on Godes gesihdhe; ac dheah-hwaedhere is gethuht, gif
aenig tod['a]l beon maeg betwux {50} martyrum, thaet se is healicost sedhe
dhone martyrdom aefter Gode astealde. Witodlice Stephanus waes to diacone
geh['a]dod aet dhaera apostola handum; ac h['e] h['i] forest['o]p on
heofenan rice mid sigefaestum deadhe; and swa se dhe waes neodhor on
endebyrdnysse, weardh fyrmest on dhrowunge; and se dhe waes leorning-cniht
on h['a]de, ongann wesan l['a]reow on martyrdome. Dhone deadh sodhlice the
se Haelend gemedemode for mannum throwian, dhone ageaf Stephanus fyrmest
manna tham Haelende. He is gecweden protomartyr, thaet is se forma cydhere,
fordhan dhe h['e] aefter Cristes dhrowunge aerest martyrd['o]m gedhrowode.
Stephanus is Grecisc nama, thaet is on Leden, Coronatus, thaet we cwedhadh
on Englisc, Gewuldorbeagod; fordhan dhe h['e] haefdh thone ecan wuldorbeah,
swa swa his nama him forew['i]tegode. Tha leasan gewitan, dhe hine
forsaedon, h['i]ne ongunnon aerest to torfienne; fordhan the Moyses ['ae]
taehte, thaet swa hw['a] swa odherne to deadhe fors['ae]de, sceolde wurpan
dhone forman st['a]n to dham dhe h['e] aer mid his tungan acwealde. Dha
redhan Iudei wedende thone halgan st['ae]ndon: and h['e] clypode, and
cwaedh, "Drihten, ne sete dhu dhas d['ae]da him to synne."

Understandadh nu, mine gebrodhra, tha micclan lufe thaes eadigan weres. On
deadhe h['e] waes gesett, and dheah he baed mid sodhre lufe for his
cwelleras; and betwux dhaera stana hryre, dhadha gehw['a] mihte his
leofostan frynd forgytan, dha betaehte h['e] his fynd Gode, thus cwedhende,
"Drihten, ne sete thu dhas daeda him to synne." Swidhor he besorgade tha
heora synna thonne his agene wunda; swidhor heora arleasnysse thonne his
sylfes deadh; and rihtlice swidhor, fordhan dhe heora arleasnysse fyligde
se eca deadh, and thaet ece l['i]f fyligde his deadhe. Saulus heold dhaera
leasra gewitena reaf, and heora mod to thaere staeninge geornlice tihte.
Stephanus sodhlice gebigedum cneowum Drihten baed thaet h['e] Saulum
alysde. Weardh dha Stephanes b['e]n fram Gode gehyred, and Saulus weardh
alysed. Se ['a]rfaesta waes gehyred, and se arleasa weardh gerihtwisod.

On dhyssere daede is geswutelod hu micclum fremige thaere {52} sodhan lufe
gebed. Witodlice naefde Godes geladhung Paulum to lareowe, gif se halga
martyr Stephanus swa ne baede. Efne n['u] Paulus blissadh mid Stephane on
heofenan rice; mid Stephane h['e] bricdh Cristes beorhtnysse, and mid him
h['e] rixadh. Thider dhe Stephanus forest['o]p, mid Saules stanum oftorfod,
dhider folgode Paulus gefultumod thurh Stephanes gebedu. Thaer nis Paulus
gescynd thurh Stephanes slege, ac Stephanus gladadh on Paules
gefaerraedene; fordhan the seo sodhe lufu on heora aegdhrum blissadh. Seo
sodhe lufu oferwann dhaera Iudeiscra redhnysse on Stephane, and seo ylce
lufu oferwreah synna micelnysse on Paule, and heo on heora aegdhrum samod
geearnode heofenan rice. Eornostlice seo sodhe lufu is wylspring and
ordfruma ealra godnyssa and aedhele trumnys, and se weg the l['ae]t to
heofonum. Se dhe faerdh on sodhre lufe ne maeg h['e] dwelian, ne forhtian:
heo gewissadh, and gescylt, and gelaet. Thurh tha sodhan lufe waes thes
halga martyr swa gebyld thaet he bealdlice dhaera Iudeiscra
ungeleaffulnysse dhreade, and he ['o]rsorh betwux dham greatum hagolstanum
thurhwunode; and he for dham staenendum welwillende gebaed, and thaer
to-eacan dha heofenlican healle cucu and gewuldorbeagod inn-ferde.

Mine gebrodhra, uton geefenlaecan be sumum daele swa miccles lareowes
geleafan, and swa maeres cydheres lufe. Uton lufian ure gebrodhra on Godes
geladhunge mid swilcum mode swa swa dhes cydhere tha lufode his fynd. Beodh
gemyndige hwaet seo sylfe Sodhfaestnys on dham halgan godspelle beh['e]t,
and hwilc wedd us gesealde. Se Haelend cwaedh, "Gif ge forgyfadh tham
mannum the widh eow agyltadh, thonne forgyfdh eow eower Faeder eowere
synna: gif ge dhonne nelladh forgyfan, nele eac eower Faeder eow forgifan
eowere gyltas." Ge gehyradh nu, mine gebrodhra, thaet hit stent thurh Godes
gyfe on urum agenum dihte hu ['u]s bidh aet Gode ged['e]med. He cwaedh,
"Gif ge forgyfadh, eow bidh forgyfen." Ne bepaece n['a]n man hine sylfne:
witodlice gif hwa furdhon aenne man hatadh on dhisum middangearde, swa
hwaet swa he to g['o]de ged['e]dh, eal {54} he hit forlyst; fordhan dhe se
apostol Paulus ne bidh geligenod, the cwaedh, "Theah dhe ic aspende ealle
mine aehta on dhearfena bigleofan, and dheah dhe ic minne agenne lichaman
to cwale gesylle, swa dhaet ic forbyrne on martyrdome; gif ic naebbe dha
sodhan lufe, ne fremadh hit me nan dhing." Be dhan ylcan cwaedh se
godspellere Iohannes, "Sedhe his brodhor ne lufadh, he wunadh on deadhe."
Eft h['e] cwaedh, "Aelc dhaera the his brodhor hatadh is manslaga." Ealle
we sind gebrodhra the on God gelyfadh, and we ealle cwedhadh, "Pater noster
qui es in celis," thaet is, "Ure Faeder the eart on heofonum." Ne
gedyrstlaece nan man be maegdhhade, butan sodhre lufe. Ne truwige nan man
be aelmesdaedum odhdhe on gebedum, butan dhaere foresaedan lufe; fordhan
dhe swa lange swa h['e] hylt dhone sweartan nidh on his heortan, ne maeg he
mid nanum dhinge thone mildheortan God gegladian. Ac gif he wille thaet him
God milde s['y], thonne hlyste h['e] g['o]des raedes, na of minum mudhe, ac
of Cristes sylfes: he cwaedh, "Gif dhu offrast dhine l['a]c to Godes
weofode, and thu thaer gemyndig bist thaet dhin brodhor haefdh sum dhing
ongean dhe, forlaet dhaerrihte dha l['a]c aetforan dham weofode, and gang
aerest to thinum bredher, and the to him gesibsuma; and dhonne dhu eft
cymst to dham weofode, geoffra dhonne dhine l['a]c." Gif dhu dhonne thinum
cristenum bredher deredest, thonne haefdh he sum dhing ongean dhe, and thu
scealt be Godes taecunge hine gegladian, aer dhu dhine l['a]c geoffrige.
Gif dhonne se cristena mann, the dhin brodhor is, dhe ahwar geyfelode,
thaet dhu scealt miltsigende forgifan. Ure gastlican l['a]c sind ure
gebedu, and lofsang, and husel-halgung, and gehwilce odhre l['a]c dhe we
Gode offriadh, tha we sceolon mid gesibsumere heortan and brodherlicere
lufe Gode betaecan. Nu cwydh sum man ongean dhas raedinge, Ne maeg ic minne
feond lufian, dhone dhe ic daeghwonlice waelhreowne togeanes me geseo. Eala
dhu mann, thu sceawast hwaet dhin brodhor the dyde, and thu ne sceawast
hwaet dhu Gode gedydest. Thonne dhu micele swaerran synna widh God
gefremodest, hw['i] nelt dhu forgyfan dha lytlan gyltas anum menn, thaet se
Aelmihtiga God the dha micclan {56} synna forgyfe? Nu cwyst dhu eft, Micel
gedeorf bidh me thaet ic minne feond lufige, and for dhone gebidde the me
hearmes cepdh. Ne widhcwedhe we thaet hit micel gedeorf ne sy; ac gif hit
is hefigtyme on dhyssere worulde, hit becymdh to micelre mede on dhaere
toweardan. Witodlice thurh dhines feondes lufe thu bist Godes freond; and
na thaet an thaet dhu his freond sy, ac eac swilce thu bist Godes bearn,
thurh dha raedene thaet thu thinne feond lufige; swa swa Crist sylf cwaedh,
"Lufiadh eowere fynd, dodh tham tela the eow hatiadh, thaet ge beon eoweres
Faeder cild, sedhe on heofenum is." Menigfealde earfodhnyssa and hospas
wolde gehw['a] eadhelice forberan widh than thaet he moste sumum rican men
to bearne geteald beon, and his yrfenuma to gewitendlicum aehtum: forberadh
nu gedhyldelice for dham ecan wurdhmynte, thaet ge Godes bearn getealde
beon, and his yrfenuman on heofenlicum spedum, thaet thaet se odher
fordhyldigan wolde for ateorigendlicere edwiste.

We secgadh eow Godes riht; healdadh gif ge willon. Gif we hit forsuwiadh,
ne bidh us geborgen. Cristes lufu us neadadh thaet we simle tha g['o]dan
tihton, thaet h['i] on g['o]dnysse thurhwunion; and dha yfelan we
mynegiadh, thaet h['i] fram heora yfelnessum hraedlice gecyrron. Ne beo se
rihtwisa gymeleas on his anginne, ne se yfela ortruwige dhurh his
unrihtwisnysse. Ondraede se goda thaet h['e] fealle; hogige se yfela thaet
h['e] astande. Se dhe yfel sy geefenlaece h['e] Paules gecyrrednysse; se
dhe g['o]d sy thurhwunige h['e] on g['o]dnysse mid Stephane; fordhan dhe ne
bidh n['a]n anginn herigendlic butan godre geendunge. Aelc lof bidh on ende
gesungen.

Mine gebrodhra, gyrstan-daeg gemedemode ure Drihten hine sylfne, thaet
h['e] dhysne middangeard thurh sodhe menniscnysse geneosode: nu to-d['ae]g
se aedhela cempa Stephanus, fram lichamlicere wununge gewitende, sigefaest
to heofenum ferde. Crist nidher-ast['a]h, mid flaesce bewaefed; Stephanus
up-ast['a]h, thurh his blod gewuldorbeagod. Gyrstan-daeg sungon englas
"Gode wuldor on heannyssum;" nu to-daeg h['i] underfengon Stephanum
blissigende on heora geferraedene, mid tham h['e] wuldradh and blissadh
['a] on ecnysse. Amen.

DECEMBER XXVI.

THE PASSION OF THE BLESSED STEPHEN, PROTOMARTYR.

We read in the book which is called The Acts of the Apostles, that the
apostles ordained seven deacons in the congregation which, from among the
Jewish people, had turned to Christ's faith, after his passion, and
resurrection from death, and ascension to heaven. Of these deacons the
first was STEPHEN, to whom we do honour on this day. He was of great faith,
and filled with the Holy Ghost. The six others were called by these names;
Stephen was the first, the second Philip, the third Prochorus, the fourth
Nicanor, the fifth Timothy, the sixth Parmenas, the seventh Nicolas. They
chose these seven, and set them in the presence of the apostles, and they
then, with prayers and blessings, were ordained deacons. The preaching of
God waxed then daily, and the number of christian men was greatly
multiplied in Jerusalem. Then was the blessed Stephen filled with God's
grace, and with great strength, and he wrought miracles and great signs
among the people. Then arose some of the unbelieving Jews, and would with
their error quell the blessed martyr's doctrine; but they could not
withstand his wisdom, nor the Holy Ghost, who spake through him. Then they
set false witnesses, who belied him, and said that he spake blasphemous
words of Moses and of God. The people were then greatly excited, and the
elders, and the Jewish scribes, and they seized Stephen, and drew him to
their council, and {47} the false witnesses said of him, "This man ceaseth
not to speak blasphemous words against this holy place, and God's law. We
heard him say that Christ shall destroy this place, and change the usages
which Moses hath taught us." Then looked on him they who sate in the
council, and saw his countenance like the face of an angel. Then said the
chief priest to the blessed martyr, "Is it as they say?" Then would the
holy man Stephen rectify their unbelieving hearts with the example and
remembrance of their forefathers, and, with all love, incline them to the
way of truth. He began then to relate to them concerning the patriarch
Abraham, how the God of heaven chose him for associate, and promised him,
that all nations should be blessed in his offspring, for his obedience. In
like manner, in a long narrative, he renewed before them the memory of the
other patriarchs; and how Moses, through God's might, wonderfully led their
forefathers over the Red Sea, and how they afterwards were forty days in
the waste, daily fed with heavenly food; and how God led them to the Jewish
country, and wholly destroyed before their sight all the heathen nations;
and of David the great king's greatness, and of Solomon's glory, who the
great temple raised to God. At last he said, "Ye withstand the Holy Ghost
with stiff neck and unbelieving heart; ye are betrayers and murderers, and
the righteous Christ ye enviously slew; ye have received a law by the
disposition of angels, and ye have held it not." Then were the Jews greatly
disturbed in their heart, and gnashed their teeth against him. But the holy
Stephen was filled with the Holy Ghost, and looked towards heaven, and saw
the glory of God, and Jesus standing on the right of his Father; and he
said, "Behold, I see the heavens open, and the Son of man standing at the
right hand of God." Then the Jews, crying with a loud voice, held their
ears, and with one accord rushed on him, and seized him, and led him out of
the city to be stoned. The false witnesses then laid their coats before the
{49} feet of a young man who was called SAUL. They then begun to stone with
hard stones the blessed Stephen; and he cried, and said, "Lord Jesus,
receive my spirit." And he bowed his knees, crying with a loud voice, "My
Lord, place not thou these deeds to them as sin." And he then with that
word departed to the Almighty Saviour, whom he had seen standing high in
heaven.

The wise Augustine spake touching this text, and inquired, why the holy
martyr Stephen said that he saw the Son of man standing at God's right
hand, and would not say the Son of God; when it seemed worthier of Christ
to be called the Son of God than the Son of man? But it was fitting that
Jesus should be so manifested in heaven, and so announced on earth. All the
malice of the Jews arose in this, Why the Lord Christ, who, after the
flesh, is truly the Son of man, should also be called the Son of God; for
the holy writ hath very properly mentioned the Son of man standing at the
right hand of God, to shame the disbelief of the Jews. Christ was
manifested in heaven to his blessed martyr Stephen, who was slain by the
unbelievers on earth; and the heavenly truth gave testimony of him, whom
earthly wickedness had shamefully calumniated. Who can rightly be called
the Son of man, save Christ only, when every man besides him is the son of
two persons? The blessed Stephen saw Christ standing, because he was his
support in the spiritual fight of his martyrdom. Verily we confess in our
creed that the Lord sits at the right hand of his Father. A seat is
befitting to a judge, and standing to one helping or fighting. Now our
creed acknowledges Christ's seat, because he is the true Judge of the
living and the dead: and the blessed martyr Stephen saw him standing,
because he was his helper, as we before said. The death of all the chosen
saints is precious in the sight of God; yet it seems, if any difference may
be between martyrs, that he is the most exalted who suffered {51} martyrdom
next to God. Now Stephen was ordained deacon at the hands of the apostles;
but he preceded them in the kingdom of heaven by a triumphant death; and so
he who was lower in order was first in suffering; and he who was a disciple
in condition was the earliest to be a doctor in martyrdom. That death
verily which Jesus vouchsafed to suffer for men, Stephen gave first of men
to Jesus. He is called protomartyr, that is the first witness, because he
first after Christ's passion suffered martyrdom. Stephen is a Greek name,
which is in Latin, _Coronatus_, and which we express in English by,
_Glory-crowned_, because he has the eternal crown of glory, as his name
foretold to him. The lying witnesses, who had falsely accused him, begun
first to stone him; because the law of Moses taught, that whosoever accused
another to death should throw the first stone against him whom he had
before slain with his tongue. The cruel Jews raging stoned the holy one,
and he cried and said, "Lord, place thou not these deeds to them as sin."

Understand now, my brethren, the great love of this blessed man. He was
placed in death, and yet he prayed with true love for his slayers; and amid
the falling of the stones, when any one might forget his dearest friends,
he commended his foes to God, thus saying, "Lord, place thou not these
deeds to them as sin." He was more afflicted on account of their sins than
of his own wounds, more for their wickedness than his own death; and
rightly more, seeing that eternal death followed their wickedness, and
eternal life followed his death. Saul held the garments of the false
witnesses, and zealously instigated their minds to the stoning. But Stephen
with bended knees besought the Lord that he would redeem Saul. Stephen's
prayer was heard, and Saul was redeemed. The pious one was heard, and the
impious justified.

By this deed is shown how greatly avails the prayer of {53} true love.
Verily the church of God would not have had Paul as a teacher, if the holy
martyr Stephen had not thus prayed. Behold, Paul now rejoices with Stephen
in the kingdom of heaven; with Stephen he enjoys the brightness of Christ,
and with him he rules. Whither Stephen preceded, stoned with the stones of
Saul, thither Paul followed, aided by the prayers of Stephen. Paul is not
there defiled through Stephen's murder, but Stephen rejoices in the
fellowship of Paul, because true love rejoices in them both. True love
overcame the cruelty of the Jews to Stephen, and the same love covered over
the greatness of his sins in Paul, and it in both of them together earned
the kingdom of heaven. Verily true love is the fountain and origin of all
goodness, and noble fortitude, and the way that leads to heaven. He who
journeys in true love cannot err nor fear: it directs, and shields, and
leads. Through true love was the holy martyr rendered so courageous that he
boldly reproved the disbelief of the Jews, and he continued tranquil amid
the great stones, and benevolently prayed for the stoners, and, in addition
thereto, entered the heavenly hall living, and crowned with glory.

My brethren, let us in some degree imitate so great a teacher's faith, and
so great a martyr's love. Let us love our brothers in God's church with
such affection as that with which this martyr loved his foes. Be mindful
what Truth itself has promised in the holy gospel, and what pledge it has
given us. Jesus said, "If ye forgive those men who sin against you, then
will your heavenly Father forgive you your sins: but if ye will not
forgive, your Father will not forgive you your sins." Ye hear now, my
brethren, that it stands, through God's grace, at our own option how we
shall be judged before God. He said, "If ye forgive, ye shall be forgiven."
Let no man deceive himself: verily if any one hate a man in this world,
whatever good he may have done, {55} he loses it all; for the apostle Paul
speaks not falsely, who says, "Though I spend all my wealth in food for the
poor, and though I give my own body to be slain, so that I burn in
martyrdom, if I have not true love, it profiteth me nothing." Concerning
the same the evangelist John said, "He who loveth not his brother
continueth in death." Again he said, "Every one who hateth his brother is a
murderer." We are all brothers who believe in God, and we all say, "Pater
noster qui es in coelis," that is, "Our Father who art in heaven." Let no
man presume on kinship without true love. Let no man trust in alms-deeds,
or in prayers, without the aforesaid love; for so long as he holds black
malice in his heart, he cannot in any way delight the merciful God. But if
he desire that God be merciful to him, let him listen to good counsel, not
from my mouth, but from that of Christ himself: he said, "If thou offerest
thy gift at God's altar, and thou there rememberest that thy brother hath
something against thee, leave forthwith the gift before the altar, and go
first to thy brother, and reconcile thee to him, and when thou comest again
to the altar, offer then thy gift." But if thou hast injured thy christian
brother, then hath he something against thee, and thou shalt, according to
God's teaching, gladden him, ere thou offerest thy gift. But if the
christian man, who is thy brother, hath in aught done thee evil, that thou
shalt mercifully forgive. Our spiritual gifts are our prayers, and hymn,
and housel-hallowing, and every other gift that we offer to God, which we
should give to God with peaceful heart and brotherly love. Now will some
man say against this text, I cannot love my foe, whom I see daily
bloodthirsty against me. O thou man, thou seest what thy brother hath done
to thee, but thou seest not what thou hast done to God. When thou much
heavier sins hast perpetrated against God, why wilt thou not forgive one
man little offences, that the Almighty God may forgive thee great {57}
sins? Now again thou wilt say, It is a great hardship for me to love my
foe, and to pray for him who meditates harm against me. We will not gainsay
that it is a great hardship; but if it is difficult in this world, it turns
to a great reward in the one to come. Verily by love of thy foe thou art
the friend of God, and not only art thou his friend, but thou art also a
child of God, by the condition that thou love thy foe; as Christ himself
hath said, "Love your enemies, do good to those who hate you, that ye be
your Father's children, who is in heaven." Many hardships and contumelies
any one would easily endure that he might be accounted the child of some
powerful man, and his heir to transitory possessions: bear now patiently,
for the everlasting honour of being accounted children of God, and his
heirs in heavenly riches, that which the other would undergo for a frail
matter.

We tell you God's law; hold it if ye will. If we kept it in silence, we
should not be secure. Love of Christ compels us ever to stimulate the good,
that they continue in goodness; and we admonish the wicked that they may
quickly turn from their wickedness. Let not the righteous be heedless at
his beginning, nor the wicked despair through his unrighteousness. Let the
good man dread lest he fall; the wicked take care that he stand. Let him
who is wicked imitate the conversion of Paul; let him who is good persist
in goodness with Stephen; for no beginning is praiseworthy without a good
ending. All praise will be sung at the end.

My brethren, yesterday our Lord vouchsafed to visit this world in true
human nature: now to-day the noble champion Stephen, quitting his bodily
dwelling, went triumphant to heaven. Christ descended clothed with flesh;
Stephen ascended, through his blood with glory crowned. Yesterday angels
sung, "Glory to God in the highest;" now to-day they received Stephen
rejoicing in their fellowship, with whom he glorieth and rejoiceth to all
eternity. Amen.

* * * * *

{58} VI. KA[=L]. JAN.

ASSUMPTIO S[=CI] IOHANNIS APOSTOLI.

Iohannes se Godspellere, Cristes dyrling, weardh on dhysum daege to
heofenan rices myrhdhe, thurh Godes neosunge, genumen. He waes Cristes
moddrian sunu, and he hine lufode synderlice; na swa micclum for dhaere
maeglican sibbe swa for dhaere claennysse his ansundan maegdhhades. He waes
on maegdhh['a]de Gode gecoren, and h['e] on ecnysse on ungewemmedum
maegdhhade thurhwunode. Hit is geraed on gewyrdelicum racum thaet h['e]
wolde w['i]fian, and Cr['i]st weardh to his gyftum geladhod. Tha gel['a]mp
hit thaet aet dham gyftum w['i]n weardh ateorod. Se Haelend dha het tha
dhenig-men afyllan six staenene fatu mid hluttrum waetere, and he mid his
bletsunge thaet waeter to aedhelum wine awende. This is thaet forme t['a]cn
dhe h['e] on his menniscnysse openlice geworhte. Tha weardh Iohannes swa
onbryrd thurh thaet t['a]cn, thaet h['e] dhaerrihte his bryde on maegdhhade
forl['e]t, and symle sydhdhan Drihtne folgode, and weardh dha him
inweardlice gelufod, fordhan dhe he hine aetbraed tham flaesclicum lustum.
Witodlice dhisum leofan leorning-cnihte befaeste se Haelend his modor,
thatha h['e] on rode hengene mancynn alysde; thaet his claene l['i]f dhaes
claenan maedenes Marian gymde, and heo dha on hyre swyster suna dhenungum
wunode.

Eft on fyrste, aefter Cristes upstige to heofonum, rixode sum waelhreow
casere on Romana r['i]ce, aefter Nerone, se waes Domicianus gehaten,
cristenra manna ehtere: se het afyllan ane cyfe mid weallendum ele, and
thone maeran godspellere thaeron het bescufan; ac he, dhurh Godes
gescyldnysse, ungewemmed of dham hatum baedhe eode. Eft dhadha se waelreowa
ne mihte dhaes eadigan apostoles bodunge alecgan, tha asende he hine on
wraecsidh to anum igeodhe the is Padhmas gec['i]ged, thaet he dhaer thurh
hungres scearpnysse acwaele. Ac se Aelmihtiga Haelend ne forl['e]t to
gymeleaste his gelufedan apostol, ac {60} geswutelode him on dham
wraecsidhe tha toweardan onwrigenysse, be dhaere h['e] awrat dha b['o]c dhe
is gehaten APOCALIPSIS: and se waelhreowa Domicianus on dham ylcan geare
weardh acweald aet his witena handum; and h['i] ealle anmodlice raeddon
thaet ealle his gesetnyssa aydlode waeron. Tha weardh Nerua, swidhe arfaest
man, to casere gecoren. Be his gedhafunge gecyrde se apostol ongean mid
micclum wurdhmynte, sedhe mid hospe to wraecsidhe asend waes. Him urnon
ongean weras and wif faegnigende, and cwedhende, "Gebletsod is se dhe com
on Godes naman."

Mid tham dhe se apostol Iohannes stop into dhaere byrig Ephesum, tha baer
man him togeanes anre wydewan l['i]c to byrigenne; hire nama waes Drusiana.
Heo waes swidhe gelyfed and aelmesgeorn, and tha dhearfan, dhe heo mid
cystigum mode eallunga afedde, dreorige mid w['o]pe dham l['i]ce folgodon.
Dha het se apostol dha baere settan, and cwaedh, "Min Drihten, Haelend
Crist! Araere dhe, Drusiana; aris, and gecyrr ham, and gearca ['u]s
gereordunge on thinum huse." Drusiana tha ar['a]s swilce of slaepe awreht,
and, carfull be dhaes apostoles haese, ham gewende.

On dham odhrum daege eode se apostol be dhaere straet, tha ofseah he hwaer
sum udhwita laedde twegen gebrodhru, the haefdon behwyrfed eall heora
yldrena gestreon on deorwurdhum gymstanum, and woldon dha tocwysan on
ealles thaes folces gesihdhe, to waefersyne, swylce to forsewennysse
woruldlicra aehta. Hit waes gewunelic on dham timan thaet dha dhe woldon
woruld-wisdom gecneordlice leornian, thaet h['i] behwyrfdon heora are on
gymstanum, and dha tobraecon; odhdhe on sumum gyldenum wecge, and dhone on
s['ae] awurpan; thilaes dhe seo smeaung thaera aehta h['i] aet thaere lare
hremde. Tha clypode se apostol dhone udhwitan Graton him to, and cwaedh,
"Dyslic bidh thaet hwa woruldlice speda forhogige for manna h['e]runge, and
beo on Godes dome genidherod. Ydel bidh se laecedom the ne maeg dhone
untruman gehaelan; swa bidh eac ydel seo l['a]r dhe ne gehaeldh dhaere
sawle leahtras and undheawas. {62} Sodhlice min lareow Crist sumne cniht
dhe gewilnode thaes ecan lifes thysum wordum laerde, Thaet he sceolde ealle
his welan beceapian, and thaet wurdh dhearfum daelan, gif h['e] wolde
fulfremed beon, and he sydhdhan haefde his goldhord on heofenum, and dhaer
to-eacan thaet ece l['i]f." Graton dha se udhwita him andwyrde, "Thas
gymstanas synd tocwysede for ydelum gylpe, ac gif dhin l['a]reow is sodh
God, gefeg dhas bricas to ansundnysse, thaet heora wurdh maege thearfum
fremian." Iohannes tha gegaderode dhaera gymstana bricas, and beseah to
heofonum, thus cwedhende, "Drihten Haelend, nis dhe nan dhing earfodhe; thu
ge-edstadhelodest dhisne tobrocenan middangeard on thinum geleaffullum,
thurh t['a]cen thaere halgan rode; ge-edstadhela nu thas deorwurdhan
gymstanas, dhurh dhinra engla handa, thaet dhas nytenan menn thine mihta
oncn['a]won, and on the gelyfon." Hwaet, dha faerlice wurdon dha gymstanas
swa ansunde, thaet furdhon nan t['a]cen thaere aerran tocwysednysse naes
gesewen. Tha se udhwita Graton samod mid tham cnihtum feoll to Iohannes
fotum, gelyfende on God. Se apostol hine fullode mid eallum his hirede, and
h['e] ongann Godes geleafan openlice bodian. Tha twegen gebrodhra, Atticus
and Eugenius, sealdon heora gymstanas, and ealle heora aehta daeldon
w['ae]dlum, and filigdon tham apostole, and micel menigu geleaffulra him
eac to gedheodde.

Tha becom se apostol aet sumum saele to thaere byrig Pergamum, thaer dha
foresaedan cnihtas i['u] aer eardodon, and gesawon heora dheowan mid
godewebbe gefreatewode, and on woruldlicum wuldre scinende. Dha wurdon
h['i] mid deofles flan thurhscotene, and dreorige on mode, thaet h['i]
waedligende on ['a]num waclicum waefelse ferdon, and heora dheowan on
woruldlicum wuldre scinende waeron. Tha undergeat se apostol dhas deoflican
facn, and cwaedh, "Ic geseo thaet eower m['o]d is awend, and eower
andwlita, fordhan dhe ge eowre speda thearfum daeldon, and mines Drihtnes
lare fyligdon: gadh nu fordhi to wuda, and heawadh incre byrdhene gyrda,
and gebringadh to me." H['i] dydon be his haese, and h['e] on Godes {64}
naman dha grenan gyrda gebletsode, and h['i] wurdon to readum golde awende.
Eft cwaedh se apostol Iohannes, "Gadh to dhaere s['ae]-strande, and feccadh
me papolstanas." H['i] dydon swa; and Iohannes tha on Godes maegendhrymme
h['i] gebletsode, and h['i] wurdon gehwyrfede to deorwurdhum gymmum. Tha
cwaedh se apostol, "Gadh to smidhdhan, and fandiadh thises goldes and
dhissera gymstana." H['i] dha eodon, and eft comon, thus cwedhende, "Ealle
dhas goldsmidhas secgadh thaet h['i] naefre aer swa claene gold, ne swa
read ne gesawon: eac dhas gym-wyrhtan secgadh thaet hi naefre swa
deorwurdhe gymstanas ne gemetton." Tha cwaedh se apostol him to, "Nimadh
this gold, and dhas gymstanas, and faradh, and bicgadh eow land-['a]re;
fordhan the ge forluron dha heofenlican speda. Bicgadh eow paellene
cyrtlas, thaet ge to lytelre hwile scinon swa swa r['o]se, thaet ge
hraedlice forweornion. Beodh blowende and welige hwilwendlice, thaet ge
ecelice waedlion. Hwaet la, ne maeg se Aelmihtiga Wealdend thurhteon thaet
h['e] do his dheowan rice for worulde, genihtsume on welan, and
unwidhmetenlice scinan? Ac he sette gec['a]mp geleaffullum sawlum, thaet hi
gelyfon to geagenne tha ecan welan, dha dhe for his naman tha hwilwendan
speda forh['o]giadh. Ge gehaeldon untruman on thaes Haelendes naman, ge
afligdon deoflu, ge forgeafon blindum gesihdhe, and gehwilce uncodhe
gehaeldon: efne nu is dheos gifu eow aetbroden, and ge sind earmingas
gewordene, ge dhe waeron maere and strange. Swa micel ege stod deoflum fram
eow, thaet h['i] be eowere haese tha ofsettan deofolseocan forleton; nu ge
ondraedadh eow deoflu. Tha heofenlican aehta sind us eallum gemaene. Nacode
we waeron acennede, and nacode we gewitadh. Thaere sunnan beorhtnys, and
thaes monan leoht, and ealra tungla sind gemaene tham rican and dham
heanan. R['e]n-scuras, and cyrcan duru, fulluht, and synna forgyfenys,
huselgang, and Godes neosung, sind eallum gemaene, earmum and eadigum: ac
se ungesaeliga gytsere wile mare habban thonne him genihtsumadh, thonne he
furdhon orsorh ne bricdh his genihtsumnysse. Se gytsere haefdh aenne
lichaman, and {66} menigfealde scr['u]d; he haefdh ane wambe, and thusend
manna bigleofan: witodlice thaet he for gytsunge ['u]ncyste nanum odhrum
syllan ne maeg, thaet he hordadh, and nat hwam; swa swa se witega cwaedh,
'On ['i]del bidh aelc man gedrefed, sedhe hordadh, and nat hwam he hit
gegaderadh.' Witodlice ne bidh he thaera aehta hlaford, thonne he hi daelan
ne maeg; ac he bidh thaera aehta dheowa, thonne he him eallunga theowadh;
and thaer to-eacan him weaxadh untrumnyssa on his lichaman, thaet h['e] ne
maeg ['ae]tes odhdhe w['ae]tes brucan. H['e] caradh daeges and nihtes thaet
his feoh gehealden sy; h['e] gymdh graedelice his teolunge, his gafoles,
his gebytlu; he berypdh tha w['a]nnspedigan, he fulg['ae]dh his lustum and
his plegan; thonne faerlice gewitt he of dhissere worulde, nacod and
forscyldigod, synna ana mid him ferigende; fordhan the he sceal ['e]ce
w['i]te dhrowian."

Efne dhadha se apostol thas lare sprecende waes, dha baer sum wuduwe hire
suna lic to bebyrgenne, se haefde gewifod thritigum nihtum ['ae]r. Seo
dreorige modor tha samod mid tham licmannum rarigende h['i] astrehte aet
thaes halgan apostoles fotum, biddende thaet he hire sunu on Godes naman
araerde, swa swa he dyde tha wydewan Drusianam. Iohannes dha ofhreow thaere
meder and dhaera licmanna dreorignysse, and astrehte his lichaman to
eordhan on langsumum gebede, and dha aet nextan ar['a]s, and eft
up-ahafenum handum langlice baed. Thadha he dhus dhriwa ged['o]n haefde,
dha het he unwindan thaes cnihtes l['i]c, and cwaedh, "Eala dhu cniht, dhe
thurh dhines flaesces lust hraedlice dhine sawle forlure; eala thu cniht,
thu ne cudhest dhinne Scyppend; thu ne cudhest manna Haelend; thu ne
cudhest dhone sodhan freond; and fordhi thu beurne on thone wyrstan feond.
Nu ic ageat mine tearas, and for dhinre nytennysse geornlice baed, thaet
thu of deadhe arise, and thisum twam gebrodhrum, Attico and Eugenio, cydhe
h['u] micel wuldor h['i] forluron, and hwilc wite h['i] geearnodon." Mid
dham tha ar['a]s se cniht Stacteus, and feoll to Iohannes fotum, and begann
to dhreagenne tha gebrodhru the miswende w['ae]ron, thus cwedhende, "Ic
geseah tha englas, the eower gymdon, dreorige {68} wepan, and dha
awyrigedan sceoccan blissigende on eowerum forwyrde. Eow waes heofenan rice
gearo, and scinende gebytlu mid wistum afyllede, and mid ecum leohte: tha
ge forluron thurh unwaerscipe, and ge begeaton eow dheosterfulle wununga
mid dracum afyllede, and mid brastligendum ligum, mid unasecgendlicum witum
afyllede, and mid andhraecum stencum; on dham ne ablindh granung and
thoterung daeges oththe nihtes: biddadh fordhi mid inweardre heortan dhysne
Godes apostol, eowerne lareow, thaet he eow fram dham ecum forwyrde araere,
swa swa he me fram deadhe araerde; and he eowre saula, the nu synd
adylegode of thaere liflican b['e]c, gelaede eft to Godes gife and
miltsunge."

Se cniht tha Stacteus, dhe of deadhe ar['a]s, samod mid tham gebrodhrum,
astrehte hine to Iohannes f['o]tswadhum, and thaet folc fordh mid ealle,
anmodlice biddende thaet he him to Gode gethingode. Se apostol tha bebead
dham twam gebrodhrum thaet hi dhritig daga be hreowsunge daedbetende Gode
geoffrodon, and on faece geornlice baedon, thaet dha gyldenan gyrda eft to
than aerran gecynde awendon, and tha gymstanas to heora wacnysse. Aefter
dhritigra daga faece, thatha h['i] ne mihton mid heora benum thaet gold and
tha gymstanas to heora gecynde awendan, dha comon hi mid wope to tham
apostole, thus cwedhende, "Symle dhu taehtest mildheortnysse, and thaet man
odhrum miltsode; and gif man odhrum miltsadh, hu micele swidhor wile God
miltsian and arian mannum his hand-geweorce! Thaet thaet we mid gitsigendum
eagum agylton, thaet we nu mid wependum eagum bereowsiadh." Dha andwyrde se
apostol, "Beradh dha gyrda to wuda, and tha stanas to s['ae]-strande: hi
synd gecyrrede to heora gecynde." Thadha hi this gedon haefdon, dha
underfengon hi eft Godes gife, swa thaet hi adraefdon deoflu, and blinde,
and untrume gehaeldon, and fela tacna on Drihtnes naman gefremedon, swa swa
hi aer dydon.

Se apostol tha gebigde to Gode ealne thone eard Asiam, se is geteald to
healfan daele middan-eardes; and awrat dha {70} feordhan Cristes b['o]c,
seo hrepadh swydhost ymbe Cristes godcundnysse. Dha odhre thry
godspelleras, Matheus, Marcus, Lucas, awriton aeror be Cristes
menniscnysse. Tha asprungon gedwolmenn on Godes geladhunge, and cwaedon
thaet Crist naere aer he acenned waes of Marian. Tha baedon ealle tha
leod-bisceopas dhone halgan apostol thaet he tha feordhan b['o]c gesette,
and thaera gedwolmanna dyrstignesse adwaescte. Iohannes tha bead dhreora
daga faesten gemaenelice; and he aefter dham faestene weardh swa miclum mid
Godes gaste afylled, thaet he ealle Godes englas, and ealle gesceafta, mid
heahlicum mode oferst['a]h, and mid dhysum wordum tha godspellican
gesetnysse ongan, "In principio erat uerbum, et uerbum erat apud Deum, et
Deus erat uerbum, et reliqua:" thaet is on Englisc, "On frymdhe waes word,
and thaet word waes mid Gode, and thaet word waes God; this waes on frymdhe
mid Gode; ealle dhing sind thurh hine geworhte, and nis nan thing buton him
gesceapen." And swa fordh on ealre thaere godspellican gesetnysse, he cydde
fela be Cristes godcundnysse, hu he ecelice butan angynne of his Faeder
acenned is, and mid him rixadh on annysse thaes Halgan Gastes, ['a] butan
ende. Feawa he awrat be his menniscnysse, fordhan the tha dhry odhre
godspelleras genihtsumlice be tham heora bec setton.

Hit gelamp aet sumum saele thaet tha deofolgyldan the tha g['y]t
ungeleaffulle w['ae]ron, gecwaedon thaet hi woldon thone apostol to heora
haedhenscipe geneadian. Tha cwaedh se apostol to dham haedhengyldum, "Gadh
ealle endemes to Godes cyrcan, and clypiadh ealle to eowerum godum, thaet
seo cyrce afealle dhurh heora mihte; dhonne buge ic to eowerum
haedhenscipe. Gif dhonne eower godes miht tha halgan cyrcan towurpan ne
maeg, ic towurpe eower tempel thurh dhaes Aelmihtigan Godes mihte, and ic
tocwyse eower deofolgyld; and bidh thonne rihtlic gedhuht thaet ge geswycon
eoweres gedwyldes, and gelyfon on dhone sodhan God, sedhe ana is
Aelmihtig." Tha haedhengyldan dhisum cwyde gedhwaerlaehton, and Iohannes
mid geswaesum wordum thaet folc tihte, thaet h['i] ufor eodon fram tham
deofles {72} temple; and mid beorhtre stemne aetforan him eallum clypode,
"On Godes naman ahreose this tempel, mid eallum tham deofolgyldum the him
on eardiadh, thaet theos menigu tocnawe thaet dhis haedhengyld deofles
biggeng is." Hwaet dha faerlice ahreas thaet tempel grundlunga, mid eallum
his anlicnyssum to duste awende. On dham ylcan daege wurdon gebigede twelf
dhusend haedhenra manna to Cristes geleafan, and mid fulluhte gehalgode.

Tha sceorede dha gyt se yldesta haedhengylda mid mycelre thwyrnysse, and
cwaedh thaet he nolde gelyfan buton Iohannes attor drunce, and thurh Godes
mihte dhone cwelmbaeran drenc oferswidhde. Tha cwaedh se apostol, "Theah
thu me attor sylle, thurh Godes naman hit me ne deradh." Dha cwaedh se
haedhengylda Aristodemus, "Thu scealt aerest odherne geseon drincan, and
dhaerrihte cwelan, thaet huru dhin heorte swa forhtige for dham deadbaerum
drence." Iohannes him andwyrde, "Gif dhu on God gelyfan wylt, ic unforhtmod
dhaes drences onf['o]." Tha getengde se Aristodemus to dham heahgerefan,
and gen['a]m on his cwearterne twegen dheofas, and sealde him dhone
unlybban aetforan eallum dham folce, on Iohannes gesihdhe; and hi
dhaerrihte aefter tham drence gewiton. Sydhdhan se haedhengylda eac sealde
dhone attorbaeran drenc tham apostole, and h['e] mid rodetacne his mudh,
and ealne his lichaman gew['ae]pnode, and dhone unlybban on Godes naman
halsode, and sidhdhan mid gebildum mode hine ealne gedranc. Aristodemus dha
and thaet folc beheoldon thone apostol dhreo t['i]da daeges, and gesawon
hine habban glaedne andwlitan, buton bl['a]cunge and forhtunge; and hi
ealle clypodon, "An sodh God is, sedhe Iohannes wurdhadh." Tha cwaedh se
haedhengylda to dham apostole, "Gyt me tweonadh; ac gif dhu dhas deadan
sceadhan, on dhines Godes naman araerst, thonne bidh min heorte geclaensod
fram aelcere twynunge." Dha cwaedh Iohannes, "Aristodeme, nim mine tunecan,
and lege bufon dhaera deadra manna lic, and cwedh, 'Thaes Haelendes Cristes
apostol me asende to eow, thaet ge on his naman of deadhe arison, and aelc
man oncn['a]we thaet {74} deadh and l['i]f dheowiadh minum Haelende.'" He
dha be dhaes apostoles haese baer his tunecan, and alede uppon dham tw['a]m
deadum; and h['i] dhaerrihte ansunde arison. Thadha se haedhengylda thaet
geseah, dha astrehte he hine to Iohannes fotum, and sydhdhan ferde to dham
heahgerefan, and him dha wundra mid hluddre stemne cydde. H['i] dha begen
thone apostol gesohton, his miltsunge biddende. Tha bead se apostol him
seofon nihta faesten, and hi sidhdhan gefullode; and hi aefter dham
fulluhte towurpon eall heora deofolgyld, and mid heora maga fultume, and
mid eallum craefte araerdon Gode maere cyrcan on dhaes apostoles
wurdhmynte.

Thadha se apostol waes nigon and hund-nigontig geara, tha aeteowode him
Drihten Crist mid tham odhrum apostolum, the h['e] of dhisum life genumen
haefde, and cwaedh, "Iohannes, cum to me; tima is thaet thu mid dhinum
gebrodhrum wistfullige on minum gebeorscipe." Iohannes tha ar['a]s, and
eode widh thaes Haelendes; ac he him to cwaedh, "Nu on sunnan-daeg, mines
aeristes daege, thu cymst to me:" and aefter dham worde Drihten gewende to
heofenum. Se apostol micclum blissode on dham beh['a]te, and on tham
sunnan-uhtan aerwacol to dhaere cyrcan com, and tham folce, fram hancrede
odh undern, Godes gerihta laerde, and him maessan gesang, and cwaedh thaet
se Haelend hine on dham daege to heofonum geladhod haefde. Het dha delfan
his byrgene widh thaet weofod, and thaet greot ut-awegan. And h['e] eode
cucu and gesund into his byrgene, and astrehtum handum to Gode clypode,
"Drihten Crist, ic thancige dhe thaet thu me geladhodest to thinum wistum:
thu w['a]st thaet ic mid ealre heortan the gewilnode. Oft ic dhe baed thaet
ic moste to dhe faran, ac dhu cwaede thaet ic anbidode, thaet ic dhe mare
folc gestrynde. Thu heolde minne lichaman widh aelce besmittennysse, and
thu simle mine sawle onlihtest, and me nahwar ne forlete. Thu settest on
minum mudhe thinre sodhfaestnysse word, and ic awrat dha lare dhe ic of
dhinum mudhe gehyrde, and dha wundra dhe ic dhe wyrcan geseah. Nu ic dhe
betaece, Drihten! thine bearn, dha dhe thin geladhung, maeden and {76}
moder, thurh waeter and thone Halgan Gast, dhe gestrynde. Onfoh me to minum
gebrodhrum mid dham dhe dhu come, and me geladhodest. Geopena ongean me
lifes geat, thaet dhaera dheostra ealdras me ne gemeton. Thu eart Crist,
dhaes lifigendan Godes Sunu, thu the be dhines Faeder haese middangeard
gehaeldest, and us dhone Halgan Gast asendest. The we heriadh, and
thanciadh thinra menigfealdra goda geond ungeendode worulde. Amen."

Aefter dhysum gebede aeteowode heofenlic leoht bufon dham apostole, binnon
dhaere byrgene, ane tid swa beorhte scinende, thaet nanes mannes gesihdh
thaes leohtes leoman sceawian ne mihte; and he mid tham leohte his gast
ageaf tham Drihtne the hine to his rice geladhode. He gew['a]t swa freoh
fram deadhes sarnysse, of dhisum andweardan life, swa swa he waes aelfremed
fram lichamlicere gewemmednysse. Sodhlice sydhdhan waes his byrgen gemet
mid mannan afylled. Manna waes gehaten se heofenlica mete, the feowertig
geara afedde Israhela folc on westene. Nu waes se bigleofa gemett on
Iohannes byrgene, and nan dhing elles; and se mete is weaxende on hire odh
dhisne andweardan daeg. Thaer beodh fela tacna aeteowode, and untrume
gehaelde, and fram eallum frecednyssum alysede, thurh dhaes apostoles
dhingunge. Thaes him getidhadh Drihten Crist, tham is wuldor and wurdhmynt
mid Faeder and Halgum Gaste, ['a] butan ende. Amen.

{59} DECEMBER XXVII.

THE ASSUMPTION OF SAINT JOHN THE APOSTLE.

John the Evangelist, Christ's darling, was on this day, through God's
visitation, taken to the joy of the kingdom of heaven. He was the son of
Christ's maternal aunt, and he loved him particularly, not so much for the
consanguinity, as for the purity of his uncorrupted chastity. He was in
chastity chosen to God, and he ever continued in undefiled chastity. It is
read in historic narratives that he would marry, and Christ was invited to
his nuptials. Then it befell that at the nuptials wine was wanting. Jesus
then bade the serving men fill six stone vessels with pure water, and he
with his blessing turned the water to noble wine. This is the first miracle
that he openly wrought in his state of man. Now John was so stimulated by
that miracle, that he forthwith left his bride in maidenhood, and ever
afterwards followed the Lord, and was by him inwardly beloved, because he
had withdrawn himself from fleshly lusts. Verily to this beloved disciple
Jesus intrusted his mother, when, suspended on the cross, he redeemed
mankind, that his pure life might take care of the pure virgin Mary, and
that she might continue ministering to her sister's son.

Some time after, after Christ's ascension to heaven, a cruel emperor
reigned in the Roman empire, after Nero, who was called Domitian, a
persecutor of the christians. He commanded a vat to be filled with boiling
oil, and the great evangelist to be thrust therein; but he, through God's
protection, went uninjured from that hot bath. Afterwards, when the cruel
one might not suppress the preaching of the blessed apostle, he sent him
into exile to an island that is called Patmos, that he there, through
sharpness of hunger, might perish. But the Almighty Saviour did not leave
his beloved apostle to {61} neglect, but revealed to him, in that exile,
the revelation of things to come, concerning which he wrote the book which
is called APOCALYPSE: and the cruel Domitian was slain in the same year by
the hand of his senators; and they all unanimously resolved that all his
decrees should be annulled. Then was Nerva, a very honourable man, chosen
for emperor. With his consent the apostle returned with great worship, he
who with contumely had been sent into banishment. Men and women ran to meet
him, rejoicing and saying, "Blessed is he who cometh in the name of God."

As the apostle John was entering the city of Ephesus, there was borne
towards him the corpse of a widow to be buried; her name was Drusiana. She
was of great faith, and gave much in alms, and the poor, whom she had
bountifully fed, sad, with weeping, followed the corpse. Then the apostle
bade them set down the bier, and said, "My Lord, Jesus Christ! Raise thee,
Drusiana; arise, and return home, and prepare refection for us in thy
house." Drusiana then arose as if from sleep awakened, and, mindful of the
apostle's command, returned home.

On the second day the apostle going in the street, observed where a
philosopher was accompanying two brothers, who had turned all their
parents' treasure into precious gems, and would crush them in the sight of
all the people as a spectacle, in contempt as it were of worldly riches. It
was common at that time for those who would sedulously learn philosophy, to
change their property for gems, and break them in pieces; or for a wedge of
gold, and throw it into the sea; lest the contemplation of those riches
should hinder them at their study. Then the apostle called the philosopher
Graton to him, and said, "It is foolish that any one should despise worldly
riches for praise of men, and be condemned at God's doom. Vain is the
medicine that cannot heal the sick; as also is vain the doctrine that
healeth not the sins and vices of the soul. {63} Verily my teacher, Christ,
enjoined a youth who desired eternal life, in these words, That he should
sell all his wealth, and distribute the value to the poor, if he would be
perfect; and he should afterwards have his treasure in heaven, and, in
addition thereto, eternal life." The philosopher Graton him answered,
"These jewels are crushed for idle vaunt; but if thy teacher is the true
God, join the fragments to soundness, that their value may benefit the
poor." John then gathered the fragments of the jewels, and looked to
heaven, thus saying, "Lord Jesus, to thee no thing is difficult; thou didst
restore this crushed world for thy faithful, through sign of the holy rood;
restore now these precious gems, by thy angels' hands, that these ignorant
men may acknowledge thy powers, and in thee believe." Lo, then suddenly the
gems became sound, so that even no sign of their former broken condition
was seen. Then the philosopher Graton, together with the youths, fell
forthwith at the feet of John, believing in God. The apostle baptized him
with all his family, and he began openly to preach God's faith. The two
brothers, Atticus and Eugenius, gave their gems, and distributed all their
wealth to the poor, and followed the apostle, and a great multitude of
believers also joined themselves to him.

Then on a certain time the apostle came to the city of Pergamus, where the
before-mentioned youths formerly dwelt, and saw their servants decorated
with fine linen, and shining in worldly splendour. Then were they pierced
through with the devil's darts, and sad in mind, that they in poverty
should go with one miserable cloak, and their servants be shining in
worldly splendour. Then perceived the apostle the diabolical wiles, and
said, "I see that your mind and your countenance are changed, because ye
have distributed your riches to the poor, and followed my Lord's doctrine:
go now therefore to the wood, and hew a burthen of rods, and bring them to
me." They did as he had commanded, and he {65} in God's name blessed the
green rods, and they were turned to red gold. Again the apostle said, "Go
now to the sea-strand, and fetch me pebble-stones." They did so, and John
by God's majesty blessed them, and they were turned to precious gems. Then
said the apostle, "Go to the smithy, and try this gold and these gems."
They went, and came again, thus saying, "All the goldsmiths say that they
have never before seen such pure and such red gold: also the jewellers say
that they have never before met with such precious gems." Then said the
apostle to them, "Take this gold and these gems, and go and buy landed
property, seeing that ye have lost heavenly riches. Buy yourselves purple
kirtles, that ye for a little while may shine as the rose, that ye may
speedily fade. Be flourishing and rich for a season, that ye may be poor
for ever. What, may not the Almighty Ruler so act that he make his servants
powerful before the world, abounding in wealth, and incomparably to shine?
But he has placed warfare for the believing souls, that they may believe in
order to possess the eternal riches, they who for his name despise
temporary possessions. Ye healed the sick in the name of Jesus, ye drove
out devils, ye gave sight to the blind, and cured every disease. Behold,
now this gift is withdrawn from you, and ye are become poor wretches, ye
who were great and strong. The devils stood in so great awe of you, that at
your behest they forsook the possessed demoniacs; now ye yourselves dread
devils. The heavenly possessions are common to us all. Naked we were born,
and naked we depart. The brightness of the sun, and the light of the moon,
and of all the stars are common to the high and the low. Rain-showers and
the church-door, baptism and forgiveness of sins, partaking of the housel
and God's visitation, are common to all, poor and rich: but the unhappy
covetous wishes to have more than suffices him, though he enjoys not
freedom from care in his abundance. The covetous hath one body and divers
garments; he hath one belly and a {67} thousand men's sustenance; but that
which he, through the vice of avarice, cannot give to any other, he
hoardeth, and knoweth not for whom, as the prophet said, 'Vainly is every
man troubled who hoardeth, and knoweth not for whom he gathereth.' Verily
he is not lord of those possessions, when he cannot distribute them, but he
is the slave of those possessions, when he wholly serveth them; and in
addition thereto, diseases of his body increase, so that he may not enjoy
food or drink. He cares night and day that his money be preserved; he
attends greedily to his gain, his rent, his buildings; he bereaves the
indigent, he follows his lusts and his pleasure; then suddenly departs he
from this world, naked and charged with crimes, bearing with him his sins
alone; therefore shall he suffer punishment everlasting."

Behold, while the apostle was speaking this lecture, a certain widow bare
her son to be buried, who had been married thirty days before. The
afflicted mother, together with the mourners, wailing prostrated herself at
the holy apostle's feet, praying that he would, in God's name, rear up her
son, as he did the widow Drusiana. John then, pitying the grief of the
mother and the mourners, prostrated his body on the earth, in long prayer,
and at length rising up, again with up-raised hands prayed a long time.
Having done thus thrice, he bade them unwrap the corpse of the youth, and
said, "O thou youth, who through thy flesh's lust hast early lost thy soul;
O thou youth, thou knewest not thy Creator; thou knewest not the Saviour of
men; thou knewest not the true friend, and hast therefore fallen on the
worst enemy. Now I have shed my tears, and earnestly prayed for thy
sensuality, that thou mayest from death arise, and to these two brothers,
Atticus and Eugenius, declare how great glory they have lost, and what
punishment they have earned." On this the youth Stacteus arose, and fell at
the feet of John, and began to chide the brothers who had been perverted,
thus saying, "I saw the angels who had charge of you sadly {69} weeping,
and the accursed fiend rejoicing in your destruction. For you was the
kingdom of heaven ready, and shining structures filled with repasts, and
with eternal light: these ye have lost through heedlessness, and have got
for yourselves dark dwellings filled with serpents, and with crackling
flames, full of unspeakable torments and horrible stenches; in which
groaning and howling cease not day nor night: pray, therefore, with inward
heart, this apostle of God, your teacher, that he raise you from eternal
perdition, as he hath raised me from death, and that he your souls, which
are now blotted from the living book, lead back to God's grace and mercy."

The youth then, Stacteus, who had risen from death, together with the
brothers, prostrated himself in the footsteps of John, and the people with
them, all unanimously praying that he would intercede with God for them.
The apostle then commanded the two brothers that they for thirty days in
penitence should sacrifice to God by penance, and in that space should
earnestly pray that the golden rods might be turned again to their former
nature, and the gems to their worthlessness. After thirty days' space, when
they could not by their prayers restore the gold and the gems to their
nature, they came with weeping to the apostle, thus saying, "Ever hast thou
taught mercy, and that one should have mercy on another; and if one have
mercy on another, how much more will God show mercy to and pity men, his
handiwork! The sin which we have committed with covetous eyes, we now with
weeping eyes repent." Then answered the apostle, "Bear the rods to the
wood, and the stones to the sea-strand: they shall be restored to their
nature." When they had done this they again received God's grace, so that
they drove out devils, and healed the blind and the sick, and performed
many miracles, in the Lord's name, as they before had done.

The apostle then converted to God all the country of Asia, which is
accounted the half part of the world; and wrote the {71} fourth book of
Christ, which treats most of Christ's divinity. The other three
evangelists, Matthew, Mark, Luke, wrote rather of Christ's human state.
Then there sprung up heretics in God's church, who said that Christ was not
before he was born of Mary. Thereupon all the diocesan bishops besought the
holy apostle to compose the fourth book, and extinguish the audacity of the
heretics. John then ordered a general fast of three days; and after the
fast he was so greatly filled with the spirit of God, that he excelled all
God's angels and all creatures with his exalted mind, and began the
evangelical memorial with these words, "In principio erat verbum," etc.,
that is in English, "In the beginning was the word, and the word was with
God, and the word was God; this was in the beginning with God; all things
are made through him, and without him nothing is created." And so forth, in
all the evangelical memorial, he made known many things concerning Christ's
divinity, how he eternally without beginning was begotten of his Father,
and reigneth with him in unity of the Holy Ghost, ever without end. He
wrote few things of his human nature, because the three other evangelists
had composed their books abundantly concerning that.

It happened at a certain time, that the idolaters, who were yet
unbelieving, said that they would force the apostle to their heathenship:
whereupon the apostle said to the idolaters, "Go all together to God's
church, and call all of you to your gods that, through their might, the
church may fall down; then will I turn to your heathenship. But if the
power of your god may not cast down the holy church, I will cast down your
temple, through the might of the Almighty God, and I will crush your idol;
and it shall then seem right that ye cease from your error, and believe in
the true God, who alone is Almighty." The idolaters assented to this
proposal, and John with kind words exhorted the people to go out from the
devil's temple; and with clear voice cried {73} before them all, "In the
name of God let this temple fall down with all the idols that dwell within
it, that this multitude may know that this idolatry is the worship of the
devil." Behold then, the temple fell suddenly to the ground, with all its
idols turned to dust. On that same day twelve thousand heathens were turned
to belief in Christ, and hallowed with baptism.

But the chief idolater still refused with great perverseness, and said that
he would not believe unless John drank poison, and through God's might
overcame the deadly drink. Then said the apostle, "Though thou give me
poison, through God's name it shall not hurt me." Then said the idolater
Aristodemus, "Thou shalt first see another drink it, and instantly die,
that so at least thy heart may fear the death-bearing drink." John answered
him, "If thou wilt believe in God, I will fearless receive this drink."
Then Aristodemus went to the prefect, and took from his prison two thieves,
and gave them the poison before all the people, in the presence of John;
and they immediately after the drink died. Then the idolater gave the
venomous drink also to the apostle, and he having armed his mouth and all
his body with the sign of the rood, and exorcised the poison in God's name,
with bold heart drank it all. Aristodemus then and the people beheld the
apostle three hours of the day, and saw him having a glad countenance,
without paleness and fear: and they all cried, "There is one true God, whom
John worshippeth." Then said the idolater to the apostle, "Yet I doubt; but
if thou, in the name of thy God, wilt raise up these dead thieves, then
will my heart be cleansed from every doubt." Then said John, "Aristodemus,
take my tunic, and lay it on the corpses of the dead men, and say, 'The
apostle of Jesus Christ hath sent me to you, that ye in his name may arise
from death, and that every man may know that death and life minister to my
Saviour.'" He {75} then, at the apostle's command, bare his tunic, and laid
it on the two dead ones, and they forthwith rose up whole. When the
idolater saw that, he prostrated himself at the feet of John, and then went
to the prefect, and announced to him those miracles with a loud voice. Then
they both sought the apostle, praying for his compassion: whereupon the
apostle enjoined them a fast of seven days, and afterwards baptized them;
and after their baptism they cast down all their idols, and with the aid of
their kinsmen, and with all art, raised a great church to God in honour of
the apostle.

When the apostle was ninety-nine years old the Lord Christ appeared to him
with the other apostles, whom he had taken from this life, and said, "John,
come to me; it is time that thou with thy brethren shouldst feast at my
banquet." John then arose, and went towards Jesus. But he said to him, "Lo,
on Sunday, the day of my resurrection, thou shalt come to me:" and after
those words the Lord returned to heaven. The apostle greatly rejoiced in
that promise, and at sunrise early rising came to the church, and from
cock-crowing until the third hour, taught God's law, and sang mass to them,
and said, that the Saviour had called him to heaven on that day. He then
ordered his grave to be dug opposite the altar, and the dust to be removed;
and he went quick and whole into his grave, and with outstretched hands
cried to God, "Lord Christ, I thank thee that thou hast invited me to thy
banquet: thou knowest that with all my heart I have desired thee. Oft have
I prayed thee that I might go to thee, but thou saidst that I should abide,
that I might gain more people to thee. Thou hast preserved my body against
every pollution, and thou hast ever illumined my soul, and hast nowhere
forsaken me. Thou hast set in my mouth the word of thy truth, and I have
written down the lore which I heard from thy mouth, and the wonders which I
saw thee work. Now I commit to thee, Lord! thy {77} children, those which
thy church, maiden and mother, through water and the Holy Ghost have gained
to thee. Receive me to my brothers with whom thou camest and invitedst me.
Open towards me the gate of life, that the princes of darkness may not find
me. Thou art Christ, Son of the living God, who, at thy Father's behest,
hast saved the world, and hast sent us the Holy Ghost. Thee we praise and
thank for thy manifold benefits throughout the world eternal. Amen."

After this prayer a heavenly light appeared above the apostle, within the
grave, shining for an hour so bright, that no man's sight might look on the
rays of light; and with that light he gave up his spirit to the Lord, who
had invited him to his kingdom. He departed as joyfully from the pain of
death, from this present life, as he was exempt from bodily defilement.
Verily his grave was afterwards found filled with manna. Manna the heavenly
meat was called which for forty years fed the people of Israel in the
wilderness. Now this food was found in the grave of John, and nothing else,
and the meat is growing in it to this present day. Many miracles have there
been manifested, and sick healed, and released from all calamities through
the apostle's intercession. This hath the Lord Christ granted unto him, to
whom is glory and honour with the Father and the Holy Ghost, ever without
end. Amen.

* * * * *

V. K[=L]. JAN.

NATALE INNOCENTIUM INFANTUM.

Nu to-daeg Godes geladhung geond ealne ymbhwyrft maersadh thaera eadigra
cildra freols-tide, the se waelhreowa Herodes for Cristes acennednysse mid
arleasre ehtnysse acwealde, swa swa us seo godspellice racu swutellice
cydh.

{78} Matheus awrat, on thaere forman Cristes bec, dhysum wordum be dhaes
Haelendes gebyrd-tide, and cwaedh, "Thadha se Haelend acenned waes on
thaere Iudeiscan Bethleem, on Herodes dagum cyninges, efne dha comon fram
east-daele middangeardes thry tungel-witegan to dhaere byrig Hierusalem,
thus befrinende, Hwaer is Iudeiscra leoda Cyning, sedhe acenned is? We
gesawon sodhlice his steorran on east-d['ae]le, and we comon to dhi thaet
we ['u]s to him gebiddon. Hwaet dha Herodes cyning this gehyrende weardh
micclum astyred, and eal seo burhwaru samod mid him. He dha gesamnode ealle
tha ealdor-biscopas, and dhaes folces boceras, and befran hwaer Cristes
cenningst['o]w waere. H['i] saedon, on dhaere Iudeiscan Bethleem. Thus
sodhlice is awriten thurh dhone witegan Micheam, Eala thu Bethleem, Iudeisc
land, ne eart dhu nateshw['o]n wacost burga on Iudeiscum ealdrum: of dhe
cymdh se Heretoga sedhe gewylt and gewissadh Israhela folc. Dha clypode
Herodes tha dhry tungel-witegan on sunder-spraece, and geornlice h['i]
befr['a]n to hwilces timan se steorra him aerst aeteowode, and asende h['i]
to Bethleem, dhus cwedhende, Faradh ardlice, and befr['i]nadh be dham
cilde, and thonne ge hit gemetadh, cydhadh me, thaet ic m['a]ge me to him
gebiddan. Tha tungel-witegan ferdon aefter thaes cyninges spraece, and efne
dha se steorra, the h['i] on east-d['ae]le gesawon, glad him beforan, odh
thaet he gest['o]d bufon dham gesth['u]se, thaer thaet cild on wunode. Hi
ges['a]won dhone steorran, and thearle blissodon. Eodon dha inn, and thaet
cild gemetton mid Marian his meder, and nidherfeallende h['i] to him
geb['ae]don. Hi geopenodon heora h['o]rdfatu, and him l['a]c geoffrodon,
gold, and recels, and myrram. Hwaet dha God on swefne h['i] gewarnode and
bebead thaet hi eft ne cyrdon to dhan redhan cyninge Herode, ac thurh
odherne weg hine forcyrdon, and swa to heora edhele becomon. Efne dha Godes
engel aeteowode Iosepe, dhaes c['i]ldes foster-faeder, on swefnum,
cwedhende, 'Ar['i]s, and nim this cild mid thaere meder, and fleoh to
Egypta l['a]nde, and beo thaer odh thaet ic the eft secge: sodhlice toweard
is thaet Herodes smeadh h['u] h['e] thaet cild ford['o].' Ioseph {80} dha
ar['a]s nihtes, and thaet cild mid thaere meder samod to Egypta l['a]nde
ferede, and thaer wunode odh thaet Herodes gew['a]t; thaet seo witegung
waere gefylled, the be dhaere fare aer dhus cwaedh, Of Egypta l['a]nde ic
geclypode minne sunu."

Nu secgadh wyrd-writeras thaet Herodes betwux dhisum weardh gewr['e]ged to
tham Romaniscan casere, the ealne middangeard on tham timan geweold. Tha
gewende he to Rome, be dhaes caseres haese, thaet he hine betealde, gif he
mihte. Tha betealde he hine swidhe geaplice, swa swa he waes snotorwyrde to
dhan swidhe, thaet se casere hine mid maran wurdhmynte ongean to Iudeiscum
rice asende. Thatha he ham com, tha gemunde he hwaet he aer be dhan cilde
gemynte, and geseah thaet he waes bepaeht fram dham tungel-witegum, and
weardh tha dhearle gegremod. Sende dha his cwelleras, and ofsloh ealle dha
hyse-cild, the w['ae]ron on thaere byrig Bethleem, and on eallum hyre
gemaerum, fram twywintrum cilde to anre nihte, be dhaere tide the h['e]
geaxode aet dham tungel-witegum. Tha waes gefylled Hieremias w['i]tegung,
the dhus witegode, "Stemn is gehyred on heannysse, micel w['o]p and
dhoterung: Rachel beweop hire cildru, and nolde beon gefrefrod, fordhan dhe
hi ne sind."

On dham twelftan daege Cristes acennednysse comon dha dhry tungel-witegan
to Herode, and hine axodon be dham acennedan cilde; and thatha h['i] his
cenning-stowe geaxodon, tha gewendon h['i] widh thaes cildes, and noldon
dhone redhan cwellere eft gecyrran, swa swa he het. Tha ne mihte he
forbugan thaes caseres haese, and waes dha, thurh his langsume faer, thaera
cildra slege geuferod swidhor thonne he gemynt haefde; and h['i] wurdon dha
on dhysum daegtherlicum daege wuldorfullice gemartyrode; na swa-theah thaes
geares the Crist acenned waes, ac aefter twegra geara ymbryne aefter dhaes
waelhreowan hamcyme.

Naes h['e] aedhelboren, ne him naht to tham cynecynne ne gebyrode; ac mid
syrewungum and swicdome he becom to {82} dhaere cynelican gedhincdhe; swa
swa Moyses be dham awr['a]t, Thaet ne sceolde ateorian thaet Iudeisce
cynecynn, oththaet Crist sylf come. Dha com Crist on dham timan the seo
cynelice maeigdh ateorode, and se aelfremeda Herodes thaes rices geweold.
Tha weardh he micclum afyrht and andhracode thaet his rice feallan sceolde,
thurh to-cyme thaes sodhan cyninges. Tha clypode h['e] dha tungel-witegan
on sunder-spraece, and geornlice h['i] befr['a]n, on hwilcne timan h['i]
aerest thone steorran gesawon; fordhan dhe he ondred, swa swa hit gelamp,
thaet h['i] eft hine ne gecyrdon. Tha het he fordhy acwellan ealle dha
hyse-cild thaere burhscire, fram twywintrum cilde odh anre nihte: dhohte
gif he h['i] ealle ofsloge, thaet se ['a]n ne aetburste the he sohte. Ac he
waes ungemyndig thaes halgan gewrites, dhe cwydh, "Nis n['a]n wisdom, ne
n['a]n raed naht ongean God."

Se swicola Herodes cwaedh to dham tungel-witegum, "Faradh, and geornlice
befrinadh be dham cilde, and cydhadh me, thaet ic eac mage me to him
gebiddan." Ac he cydde sydhdhan his facenfullan syrewunge, hu he ymbe
wolde, gif he hine gemette, dhadha he ealle his efenealdan adylegode for
his anes ehtnysse. Thearflaes he syrwde ymbe Crist: ne com he fordhy thaet
he wolde his eordhlice rice, oththe aeniges odhres cyninges mid riccetere
him to geteon; ac to dhi h['e] com thaet he wolde his heofenlice rice
geleaffullum mannum forgyfan. Ne com he to dhy thaet he waere on maerlicum
cynesetle ahafen, ac thaet he waere mid hospe on rode hengene genaeglod. He
wolde dheah thaes waelhreowan syrewunge mid fleame forbugan, na fordhi
thaet he deadh forfluge, sedhe sylfwilles to dhrowienne middangearde
genealaehte; ac hit waere to hraedlic, gif he dha on cild-cradole acweald
wurde, swilce dhonne his to-cyme mancynne bed['i]glod waere; thi forhradode
Godes engel thaes arleasan getheaht, and bebead thaet se foster-faeder
thone heofenlican aetheling of dham earde ardlice ferede.

Ne forseah Crist his geongan cempan, dheah dhe he lichamlice on heora slege
andwerd naere; ac h['e] asende h['i] fram thisum {84} wraecfullum life to
his ecan rice. Gesaelige h['i] wurdon geborene thaet hi moston for his
intingan deadh throwian. Eadig is heora yld, seodhe tha gyt ne mihte Crist
andettan, and moste for Criste throwian. H['i] waeron thaes Haelendes
gewitan, dheah dhe h['i] hine dha gyt ne cudhon. Naeron h['i] ger['i]pode
to slege, ac hi gesaeliglice theah swulton to life. Gesaelig waes heora
acennednys, fordhan dhe h['i] gemetton thaet ece lif on instaepe thaes
andweardan lifes. H['i] wurdon gegripene fram moderlicum breostum, ac hi
wurdon betaehte thaerrihte engellicum bosmum. Ne mihte se m['a]nfulla
ehtere mid nanre dhenunge tham lytlingum swa micclum fremian, swa micclum
swa h['e] him fremode mid dhaere redhan ehtnysse hatunge. H['i] sind
geh['a]tene martyra blostman, fordhan dhe h['i] waeron sw['a] sw['a]
up-aspringende blostman on middeweardan cyle ungeleaffulnysse, swilce mid
sumere ehtnysse forste forsodene. Eadige sind tha innodhas the h['i]
gebaeron, and dha breost the swylce gesihton. Witodlice dha moddru on heora
cildra martyrdome throwodon; thaet swurd dhe thaera cildra lima
thurh-['a]rn bec['o]m to dhaera moddra heortan; and neod is thaet h['i]
beon efenhlyttan thaes ecan edleanes, thonne h['i] waeron geferan dhaere
dhrowunge. H['i] waeron gehwaede and ungewittige acwealde, ac h['i] arisadh
on tham gemaenelicum dome mid fullum waestme, and heofenlicere snoternysse.
Ealle we cumadh to anre ylde on tham gemaenelicum aeriste, theah dhe we nu
on myslicere ylde of thyssere worulde gewiton.

Thaet godspel cwedh thaet Rachel bewe['o]p hire cildra, and nolde beon
gefrefrod, fordhan the h['i] ne sind. Rachel hatte Iacobes wif, dhaes
heahfaederes, and heo getacnode Godes geladhunge, the bewypdh hire
gastlican cild; ac heo nele swa beon gefrefrod, thaet h['i] eft to
woruldlicum gecampe gehwyrfon, tha the aene mid sygefaestum deadhe
middangeard oferswidhdon, and his yrmdha aetwundon to wuldorbeagienne mid
Criste.

Eornostlice ne breac se arleasa Herodes his cynerices mid langsumere
gesundfulnysse, ac buton yldinge him becom seo {86} godcundlice wracu, the
hine mid menigfealdre yrmdhe fordyde, and eac geswutelode on hwilcum suslum
he moste aefter fordhsidhe ecelice cwylmian. Hine gelaehte unasecgendlic
adl; his lichama barn widhutan mid langsumere haetan, and he eal innan
samod forswaeled waes, and toborsten. Him waes metes micel lust, ac dheah
mid nanum aetum his gyfernysse gefyllan ne mihte. He hridhode, and egeslice
hweos, and angsumlice siccetunga teah, swa thaet h['e] earfodhlice ordhian
mihte. Waeter-seocnyss hine ofereode, beneodhan tham gyrdle, to dhan
swidhe, thaet his gesceapu madhan weollon, and stincende attor singallice
of dham toswollenum fotum fleow. Unaberendlic gyhdha ofereode ealne dhone
lichaman, and ungelyfendlic toblawennys his innodh geswencte. Him st['o]d
st['i]ncende steam of dham mudhe, swa thaet earfodhlice aenig laece him
mihte genealaecan. Fela dhaera laeca h['e] acwealde; cwaedh thaet h['i]
hine gehaelan mihton and noldon. Hine gedrehte singal slaepleast, swa thaet
he thurhwacole niht buton slaepe adreah; and gif h['e] hwon hn['a]ppode,
dhaerrihte hine drehton nihtlice gedw['i]mor, swa thaet him dhaes slaepes
ofthuhte. Thadha h['e] mid swidhlicum luste his lifes gewilnode, tha h['e]t
h['e] hine ferigan ofer dha e['a] Iordanen, dhaerthaer waeron gehaefde
h['a]te badhu, the w['ae]ron halwende gecwedene adligendum lichaman. Weardh
tha eac his laecum gedhuht thaet h['i] on wlacum ele hine gebedhedon. Ac
dhadha h['e] waes on dhissere bedhunge gel['e]d, tha weardh se lichama eal
toslopen, swa thaet his eagan wendon on gelicnysse sweltendra manna, and
h['e] laeg cwydeleas butan andgite. Eft dhadha he com, tha het he hine
ferigan to dhaere byrig Hiericho.

Thatha he weardh his lifes orwene, tha geladhode he him to ealle dha
Iudeiscan ealdras of gehwilcum burgum, and het h['i] on cwearterne
beclysan, and gelangode him to his swustur Salome and hire wer Alexandrum,
and cwaedh, "Ic w['a]t thaet dhis Iudeisce folc micclum blissigan wile
mines deadhes; ac ic maeg habban arwurdhfulle l['i]c-dhenunge of
heofigendre menigu, gif ge willadh minum bebodum gehyrsumian. Swa ricene
swa ic gew['i]te, ofsleadh ealle dhas Iudeiscan ealdras, dhe ic on {88}
cwearterne beclysde, thonne beodh heora siblingas to heofunge geneadode,
tha dhe wylladh mines fordhsidhes fagnian." He dha his cempan to dham slege
genamode, and het heora aelcum fiftig scyllinga to sceatte syllan, thaet hi
heora handa fram dham blodes gyte ne widhbrudon. Thadha h['e] mid ormaetre
angsumnysse waes gecwylmed, tha het he his agenne sunu Ant['i]patrem
arleaslice acwellan, to-eacan tham twam the h['e] aer acwealde. Aet nextan,
dhadha h['e] gefredde his deadhes nealaecunge, tha het he him his seax
araecan to screadigenne aenne aeppel, and hine sylfne hetelice dhyde, thaet
him on acwehte. Thyllic waes Herodes fordhsidh, the m['a]nfullice ymbe
thaes heofenlican aethelinges to-cyme syrwde, and his efen-ealdan lytlingas
unscaedhdhige arleaslice acwealde.

Efne dha Godes engel, aefter Herodes deadhe, aeteowode Iosepe on swefnum,
on Egypta lande, thus cwedhende, "Ar['i]s, and nim thaet cild and his moder
samod, and gewend ongean to Israhela lande; sodhlice h['i] sind
fordhfarene, dhadhe ymbe thaes cildes feorh syrwdon." H['e] dha ar['a]s,
swa swa se engel him bebead, and ferode thaet cild mid thaere meder to
Israhela lande. Tha gefr['a]n Ioseph thaet Archelaus rixode on Iudea lande,
aefter his faeder Herode, and ne dorste his neawiste genealaecan. Tha
weardh he eft on swefne gemynegod thaet he to Galilea gewende, fordhan dhe
se eard naes ealles swa gehende tham cyninge, theah dhe hit his rice waere.
Thaet cild dha eardode on thaere byrig the is gehaten Nazareth, thaet seo
w['i]tegung waere gefylled, the cwaedh, thaet he sceolde beon Nazarenisc
geciged. Se engel cwaedh to Iosepe, "Tha sind fordhfarene, the embe dhaes
cildes feorh syrwdon." Mid tham worde he geswutelode thaet m['a] dhaera
Iudeiscra ealdra embe Cristes cwale smeadon; ac him getimode swidhe
rihtlice thaet h['i] mid heora arleasan hlaforde ealle forwurdon.

Nelle we dhas race na leng teon, thylaes dhe hit eow aedhryt thince; ac
biddadh eow thingunge aet thysum unscaedhdhigum martyrum. Hi sind dha dhe
Criste folgiadh on hwitum gyrlum, {90} swa hwider swa h['e] gaedh; and
h['i] standadh aetforan his dhrymsetle, butan aelcere gewemmednysse,
haebbende heora palmtwigu on handa, and singadh thone niwan lofsang, tham
Aelmihtigan to wurdhmynte, sethe leofadh and rixadh ['a] butan ende. Amen.

DECEMBER XXVIII.

THE NATIVITY OF THE INNOCENTS.

Now to-day God's church throughout all the globe celebrates the festival of
the blessed children whom the cruel Herod, on account of the birth of
Christ, slew in impious persecution, as the evangelical narrative
manifestly makes known to us.

{79} Matthew wrote, in the first book of Christ, in these words, of the
birth-time of Jesus, and said, "When Jesus was born in the Judaean
Bethlehem, in the days of Herod the king, behold there came from the east
part of the earth three astrologers to the city of Jerusalem, thus
inquiring, Where is the King of the Jewish people, who is born? Verily we
saw his star in the east part, and we come in order that we may worship
him. Now king Herod hearing this was greatly troubled, and all the citizens
together with him. He then assembled all the chief bishops and scribes of
the people, and inquired where the birthplace of Christ might be. They
said, In the Judaean Bethlehem. Thus verily it is written by the prophet
Micah, Ah thou Bethlehem, Judaean land, thou art in no wise meanest of
cities among the Jewish princes: of thee shall come the Ruler who shall
rule and govern the people of Israel. Then Herod called the three
astrologers in separate discourse, and diligently questioned them at what
time the star had first appeared to them, and sent them to Bethlehem, thus
saying, Go instantly, and inquire concerning the child, and when ye find
it, let me know, that I may worship him. After the king's speech the
astrologers went, and lo, the star which they had seen in the east part
glided before them, till it stood over the inn in which the child was
staying. They saw the star and greatly rejoiced. They then went in, and
found the child with Mary his mother, and falling down they worshipped him.
They opened their cases of treasure and offered him gifts, gold, and
frankincense, and myrrh. Then God warned them in a dream, and commanded,
that they should not return to the cruel king Herod, but should turn
through another way, and so come to their own country. Lo, God's angel
appeared to Joseph, the child's foster-father, in a dream, saying, 'Arise,
and take this child with the mother, and flee to the land of Egypt, and be
there until I speak to thee again: for it will come to pass that Herod will
devise how he may fordo the child.' {81} Joseph then arose by night, and
conveyed the child together with the mother to the land of Egypt, and there
staid until Herod departed; that the prophecy might be fulfilled which of
old thus spake of that journey, From the land of Egypt I have called my
son."

Now chroniclers say that in the meanwhile Herod was accused to the Roman
emperor, who at that time ruled all the earth. He therefore went, by the
emperor's command, to Rome, that he might clear himself, if he could. He
cleared himself very cunningly, as he was so sagacious, that the emperor
sent him back with great honour to the Jewish kingdom. When he came home he
remembered what he had intended concerning the child, and saw that he had
been deceived by the astrologers, and was exceedingly irritated. He then
sent his executioners, and slew all the male children that were in the city
of Bethlehem, and in all its boundaries, from the child of two years to
that of one day, according to the time which he had inquired of the
astrologers. Then was fulfilled the prophecy of Jeremiah, who thus
prophesied, "A voice is heard on high, great weeping and wailing: Rachel
wept for her children, and would not be comforted, because they are not."

On the twelfth day of Christ's birth the three astrologers came to Herod,
and informed him concerning the child that was born; and when they had
discovered his birthplace, they went to the child, and would not return to
the cruel murderer, as he had commanded. He might not then avoid the
emperor's command, and, therefore, through his long journey, the slaughter
of the children was delayed more than he had intended; and they were on
this present day gloriously martyred; not, however, in the year that Christ
was born, but after the course of two years after the return of the cruel
tyrant.

He was not of noble birth, nor did he belong to the royal race; but by
artifices and deception he attained to the kingly {83} dignity; as Moses
wrote concerning him, That the royal Jewish race should not decay until
Christ himself came. Now Christ came at the time that the royal family was
decayed, and the stranger Herod ruled the kingdom. Then was he greatly
afraid and terrified lest his kingdom should fall through the coming of the
true king. He called therefore the astrologers in separate converse, and
diligently questioned them at what time they first saw the star; for he
feared, as it came to pass, that they would not return to him. He therefore
commanded all the children of that district, from the age of two years to
that of one day, to be slain, that the one might not escape whom he sought.
But he was unmindful of the holy scripture, which says, "No wisdom nor any
counsel is aught against God."

The treacherous Herod said to the astrologers, "Go, and diligently inquire
concerning the child, and let me know, that I may worship him." But he
manifested afterwards his guileful artifice, how he would have done, if he
had found him, when he destroyed all those of equal age, for the
persecution of him alone. Needlessly he machinated against Christ: he came
not because he would acquire for himself his earthly kingdom, or any other
king's by violence; but he came because he would give his heavenly kingdom
to believing men. He came not that he might be exalted on a pompous throne,
but that he might with contumely be nailed hanging on a cross.
Nevertheless, he would avoid the machination of the cruel tyrant by flight,
not because he fled from death, who of his own will visited the world for
the purpose of suffering; but it would have been too early, if he had been
slain in the child's cradle, for his advent would then, as it were, be
hidden from mankind; God's angel, therefore, prevented the impious counsel,
and bade the foster-father convey the heavenly Prince forthwith from the
country.

Christ despised not his young champions, though he was not bodily present
at their slaughter; but he sent them from {85} this miserable life to his
eternal kingdom. Blessed they were born that they might for his sake suffer
death. Happy is their age, which could not yet acknowledge Christ, and
might for Christ suffer. They were witnesses of Jesus, though they yet knew
him not. They were not ripened for slaughter, yet they blessedly died to
life. Blessed was their birth, because they found everlasting life at the
entrance of this present life. They were snatched from their mothers'
breasts, but they were instantly committed to the bosoms of angels. The
wicked persecutor could not by any service so greatly favour those little
ones, so greatly as he favoured them by the fierce hate of persecution.
They are called blossoms of martyrs, because they were as blossoms
springing up in the midst of the chill of infidelity, consumed, as it were,
by the frost of persecution. Blessed are the wombs which bare them, and the
breasts that such have sucked. Verily the mothers suffered through their
children's martyrdom; the sword that pierced their children's limbs entered
the hearts of the mothers, and it is needful that they be partakers of the
eternal reward, when they were companions of the suffering. They were slain
while little and witless, but they shall arise at the common doom in full
growth, and with heavenly wisdom. We shall all come to one age at the
common resurrection, although we now in various age depart from this world.

The gospel says, that Rachel wept for her children, and would not be
comforted, because they are not. Jacob the patriarch's wife was called
Rachel, and she betokened God's church, which weeps for her ghostly
children; but it will not so be comforted, that they again return to
temporal strife, who once by a triumphant death have overcome the world,
and escaped from its miseries to be crowned with glory with Christ.

But the impious Herod did not enjoy his kingdom in long healthfulness, for
without delay the divine vengeance came {87} upon him, which afflicted him
with manifold misery, and also manifested in what torments he must after
death eternally suffer. An unspeakable disease seized him; his body burned
without with a lasting heat, and all within he was inflamed and bursten. He
had great craving for food, but yet with no viands could he satisfy his
voracity, and fearfully rotted away, and dolefully fetched sighs, so that
he could with difficulty breathe. Dropsy came on him, beneath the girdle,
to that degree that his members swarmed with vermin, and stinking venom
ever flowed from his swollen feet. Unbearable palsies spread over his whole
body, and incredible inflation afflicted his entrails. Stinking vapour
proceeded from his mouth, so that hardly any leech could approach him. Many
of the leeches he slew; he said that they might heal him and would not.
Constant sleeplessness afflicted him, so that he passed the whole night
without sleep; and if he dozed a little, nightly phantoms immediately
tormented him, so that he repented of his sleep. As he with violent longing
desired his life, he commanded to be conveyed over the river Jordan, where
there were hot baths, which were said to be salutary to diseased bodies. It
then seemed good to his leeches that they should bathe him in lukewarm oil.
But when he was led to this bathing, the body was all relaxed, so that his
eyes turned to the likeness of dead men's, and he lay speechless, without
sense. When he came to, he commanded to be borne to the city of Jericho.

When he was hopeless of life he called to him all the Jewish elders from
every city, and ordered them to be confined in prison, and sent for his
sister Salome and her husband Alexander, and said, "I know that this Jewish
people will greatly rejoice at my death; but I may have an honourable
funeral attendance of a mourning multitude, if ye will obey my commands. As
soon as I depart, slay all the Jewish elders whom {89} I have confined in
prison, then will their relations be compelled to mourn, who will rejoice
at my departure." He then appointed his soldiers to that slaughter, and
commanded fifty shillings as reward to be given to each of them, that they
might not withdraw their hands from the shedding of blood. When he was
tormented with intense agony he wickedly commanded his own son Antipater to
be killed, in addition to the two whom he had killed previously. At last,
when he was sensible of his death's approach, he commanded them to reach
him his knife to shred an apple, and violently stabbed himself, so that it
quaked in him. Such was the death of Herod, who wickedly machinated on the
coming of the heavenly Prince, and impiously killed the innocent little
ones, his equals in age.

Lo, then, God's angel, after the death of Herod, appeared to Joseph in a
dream, in the land of Egypt, thus saying, "Arise, and take the child
together with his mother, and go again to the land of Israel; for they are
dead, who machinated against the child's life." He then arose, as the angel
had commanded him, and conveyed the child with the mother to the land of
Israel. Then Joseph learned that Archelaus reigned in Judaea after Herod
his father, and he durst not approach his presence. Then again he was
admonished in a dream that he should go to Galilee, because the country
there was not quite so near to the king, though it was in his kingdom. The
child then dwelt in the city which is called Nazareth, that the prophecy
might be fulfilled, which said, that he should be called a Nazarene. The
angel said to Joseph, "They are dead who machinated against the child's
life." With that word he manifested that more of the Jewish elders
meditated the slaying of Christ; but it befell them very rightly, that they
with their impious lord all perished.

We will not longer extend this narrative, lest it may seem tedious to you,
but will pray for the intercession of these innocent martyrs for you. They
are those who follow Christ {91} in white garments, whithersoever he goeth;
and they stand before his throne, without any impurity, having their
palm-twigs in hand, and sing the new hymn in honour of the Almighty, who
liveth and ruleth ever without end. Amen.

* * * * *

K[=L]. JA[=N].

OCTABAS ET CIRCUMCISIO DOMINI NOSTRI.

Se Godspellere Lucas beleac this daegtherlice godspel mid feawum wordum, ac
hit is mid menigfealdre mihte thaere heofenlican gerynu afylled. He cwaedh,
"Postquam consummati sunt dies octo ut circumcideretur puer, uocatum est
nomen ejus Iesus, quod uocatum est ab angelo, priusquam in utero
conciperetur." Thaet is on ure gedheode, "Aefter than dhe w['ae]ron
gefyllede ehta dagas Drihtnes acennednysse thaet he ymbsniden waere, tha
waes his nama geciged Iesus, thaet is Haelend, dham naman he waes
geh['a]ten fram dham engle, aerdham the h['e] on innodhe geeacnod waere."

Abraham se heahfaeder waes aerest manna ymbsniden, be Godes haese. Abraham
waes Godes gespreca, and God to him genam gethoftraedene aefter Noes
fl['o]de swidhost, and him to cwaedh, "Ic eom Aelmihtig Drihten, gang
beforan me, and beo fulfremed. And ic sette min wed betwux me and dhe; and
ic dhe thearle gemenigfylde, and thu bist manegra theoda faeder. Cyningas
aspringadh of dhe, and ic sette min wed betwux me and dhe, and thinum
ofspringe aefter dhe, thaet ic beo dhin God and dhines ofspringes." Abraham
hine astrehte eallum limum to eordhan, and God him to cwaedh, "Heald thu
min wed, and thin ofspring aefter dhe on heora maegdhum. Dhis is min wed,
thaet ge healdan sceolon betwux me and eow; thaet aelc hyse-cild on eowrum
cynrene beo ymbsniden: thaet t['a]cn sy betwux me and eow. Aelc hyse-cild,
thonne hit eahta nihta {92} eald bidh, sy ymbsniden, aegdher ge aethelboren
ge theowetling; and sedhe this forgaeidh his sawul losadh, fordhan the
h['e] min wed a['y]dlode. Ne beo dhu geciged heonon-fordh Abram, ac
Abraham, fordhan the ic gesette dhe manegra theoda faeder. Ne dhin wif ne
beo gehaten Sara['i], ac beo gehaten Sarra; and ic h['i] gebletsige, and of
hire ic dhe sylle sunu, thone dhu gecigest Isaac; and ic sette min wed to
him and to his ofspringe on ecere faestnunge. And aefter dhaere spraece se
Aelmihtiga up gewende." On tham ylcan daege waes Abraham ymbsniden, and eal
his hyred, and sydhdhan his sunu Isaac, on dham eahtodhan daege his
acennednysse.

Abrahames nama waes aet fruman mid fif stafum gecweden, Abram, thaet is,
'Healic faeder'; ac God geyhte his naman mid twam stafum, and gehet hine
Abraham, thaet is, 'Manegra dheoda faeder'; fordhan the God cwaedh, thaet
he hine gesette manegum dheodum to faeder. Sara['i] waes his w['i]f
gehaten, thaet is gereht, 'Min ealdor,' ac God hi het sydhdhan Sarra, thaet
is, 'Ealdor,' thaet heo naere synderlice hire hiredes ealdor geciged, ac
fordhrihte 'Ealdor'; thaet is to understandenne ealra gelyfedra wifa moder.
Hund-teontig geara waes Abraham, and his gebedda hund-nigontig, aerdhan dhe
him cild gemaene waere. Thadha him cild com, tha com hit mid Godes
foresceawunge and bletsunge to than swidhe, thaet God behet eallum mancynne
bletsunge thurh his cynn. Dha heold Abrahames cynn symle sydhdhan Godes
wed; and se heretoga Moyses, and eal Israhela maegdh ealle hi ymbsnidon
heora cild on tham eahtodhan daege, and him naman gesceopon, odh thaet
Crist on menniscnysse acenned weardh, sedhe fulluht astealde, and dhaere
ealdan ['ae] getacnunge to gastlicere sodhfaestnysse awende.

W['e]n is thaet eower sum nyte hwaet sy ymbsnidennys. God bebead Abrahame,
thaet he sceolde and his ofspring his wed healdan; thaet sum tacn waere on
heora lichaman to geswutelunge thaet hi on God belyfdon, and het thaet he
n['a]me scearpecgedne flint, and forcurfe sumne dael thaes felles aet {94}
foreweardan his gesceape. And thaet tacn waes dha swa micel on geleaffullum
mannum, swa micel swa nu is thaet halige fulluht, buton dham anum thaet nan
man ne mihte Godes rice gefaran, aerdhan the se come the dha ealdan ['ae]
sette, and eft on his andwerdnysse h['i] to gastlicum thingum awende: ac
gehwylce halgan andbidodon on Abrahames wununge buton tintregum, theah on
helle-wite, odhthaet se Alysend com, the dhone ealdan deofol gewylde, and
his gecorenan to heofenan rice gelaedde.

Se ylca Haelend, the nu egefullice and halwendlice clypadh on his
godspelle, "Buton gehwa beo ge-edcenned of waetere and of tham Halgum
Gaste, ne maeg he faran into heofenan rice," se ylca clypode gefyrn thurh
dha ealdan ['ae], "Swa hwylc hyse-cild swa ne bidh ymbsniden on tham
fylmene his flaesces his sawul losadh, fordhan the he aydlode min wed."
This tacen st['o]d on Godes folce odh thaet Crist sylf com, and he sylf
waes thaere halgan ['ae] undertheod the he gesette, thaet he dha alysde the
neadwislice dhaere ['ae] undertheodde waeron. He cwaedh thaet he ne c['o]me
to dhy thaet he wolde tha ealdan ['ae] towurpan, ac gefyllan. Tha weardh he
on tham eahtodhan daege his gebyrd-tide lichamlice ymbsniden, swa swa he
sylf aer taehte; and mid tham geswutelode thaet seo ealde ['ae] waes halig
and g['o]d on hire timan, tham dhe hire gehyrsume waeron. Hit waes
gewunelic thaet tha magas sceoldon tham cilde naman gescyppan on dham
eahtodhan daege mid thaere ymbsnidennysse, ac h['i] ne dorston naenne
odherne naman Criste gescyppan thonne se heah-engel him gesette, aerdhan
the h['e] on his modor innodhe geeacnod waere, thaet is, IESUS, and on urum
gereorde, HAELEND, fordhan dhe he gehaeldh his folc fram heora synnum.

Nis nu alyfed cristenum mannum thaet hi thas ymbsnidennysse lichamlice
healdan, ac theah-hwaedhere nan man ne bidh sodhlice cristen, buton he dha
ymbsnidennysse on gastlicum dheawum gehealde. Hwaet getacnadh thaes
fylmenes of-cyrf on dham gesceape, buton galnysse wanunge? Eadhe mihte thes
cwyde beon laewedum mannum bediglod, naere seo gastlice getacning. Hit
dhincdh ungelaeredum mannum dyselig to {96} gehyrenne; ac gif hit him
dyslic thince, thonne cide he widh God, the hit gesette, na widh us, the
hit secgadh. Ac wite gehwa to gewissan, buton he his flaesclican lustas and
galnysse gewanige, thaet he ne hylt his cristend['o]m mid rihtum biggenge.
Be dhysum dhinge ge habbadh oft gehyred, ac us is acumendlicere eower
gebelh, thonne thaes Aelmihtigan Godes grama, gif we his bebodu forsuwiadh.
Gif ge willadh aefter menniscum gesceade lybban, thonne sind ge gastlice
ymbsnidene; gif ge thonne eowere galnysse undertheodde beodh, thonne beo ge
swa se witega cwaedh, "Se mann dhadha he on wurdhmynte waes he hit ne
understod; he is fordhy widhmeten stuntum nytenum, and is him gel['i]c
geworden."

Fordhy sealde God mannum gesce['a]d, thaet hi sceoldon oncnawan heora
Scyppend, and mid biggenge his beboda thaet ece lif geearnian. Witodlice se
fyrenfulla bidh earmra dhonne aenig nyten, fordhan the thaet nyten naefdh
nane sawle, ne naefre ne ge-edcucadh, ne tha toweardan wita ne dhrowadh. Ac
we dhe sind to Godes anlicnysse gesceapene, and habbadh ['u]nateorigendlice
saule, we sceolon of deadhe ar['i]san, and agyldan Gode gescead ealra ura
gedhohta, and worda, and weorca. Ne sceole we fordhy sinderlice on anum
lime beon ymbsnidene, ac we sceolon dha fulan galnysse symle wanian, and
ure eagan fram yfelre gesihdhe awendan, and earan from yfelre heorcnunge;
urne m['u]dh fram leasum spraecum, handa fram m['a]ndaedum; ure fotwylmas
fram deadbaerum sidhfaete, ure heortan fram facne. Gif we swa fram leahtrum
ymbsnidene beodh, thonne bidh ['u]s geset n['i]we nama; swa swa se
w['i]tega Isa['i]as cwaedh, "God gec['i]gdh his dheowan odhrum naman." Eft
se ylca w['i]tega cwaedh, "Thu bist gec['i]ged niwum naman, thone dhe Godes
m['u]dh genemnode." Se n['i]wa nama is 'Cristianus,' thaet is, Cristen.
Ealle we sind of Criste cristene geh['a]tene, ac we sceolon dhone
arwurdhfullan naman mid aedhelum theawum geglengan, thaet we ne beon lease
cristene. Gif we dhas gastlican ymbsnidennysse on urum dheawum healdadh,
thonne sind we Abrahames cynnes, aefter sodhum geleafan; swa swa se theoda
lareow Paulus {98} cwaedh to geleaffullum, "Gif ge sind Cristes, thonne
sind ge Abrahames s['ae]d, and aefter behate yrfenuman." Petrus eac se
apostol tihte geleaffulle w['i]f to eadmodnysse and gemetfaestnysse, dhus
cwedhende, "Swa swa Sarra gehyrsumode Abrahame, and hine hlaford het,
dhaere dohtra ge sind, wel donde and na ondraedende aenige gedrefednysse."

Se eahtodha daeg, the thaet cild on ymbsniden waes, getacnode dha eahtodhan
ylde dhyssere worulde, on thaere we arisadh of deadhe ascyrede fram aelcere
brosnunge and gewemmednysse ures lichaman. Thaet staenene sex, the thaet
cild ymbsnadh, getacnode dhone st['a]n dhe se apostol cwaedh, "Se st['a]n
sodhlice waes Crist." He cwaedh waes for dhaere getacnunge, na for edwiste.
Thurh Cristes geleafan, and hiht, and sodhe lufe, beodh singallice estfulle
heortan mid daeghwonlicere ymbsnidenysse afeormode fram leahtrum, and dhurh
his gife onlihte.

We habbadh oft gehyred thaet men hatadh thysne daeg geares daeg, swylce
thes daeg fyrmest sy on geares ymbryne; ac we ne gemetadh nane geswutelunge
on cristenum bocum, hw['i] thes daeg to geares anginne geteald sy. Tha
ealdan Romani, on haedhenum dagum, ongunnon thaes geares ymbryne on dhysum
daege; and dha Ebreiscan leoda on lenctenlicere emnihte; dha Greciscan on
sumerlicum sunstede; and tha Egyptiscan dheoda ongunnon heora geares getel
on haerfeste. Nu ongindh ure ger['i]m, aefter Romaniscre gesetnysse, on
dhysum daege, for nanum godcundlicum gesceade, ac for dham ealdan gewunan.
Sume ure dhening-b['e]c onginnadh on Aduentum Domini; nis dheah thaer
fordhy dhaes geares ord, ne eac on dhisum daege nis mid n['a]num gesceade;
theah dhe ure ger['i]m-b['e]c on thissere st['o]we ge-edlaecon. Rihtlicost
bidh gedhuht thaet thaes geares anginn on dham daege sy gehaefd, the se
Aelmihtiga Scyppend sunnan, and m['o]nan, and steorran, and ealra tida
anginn gesette; thaet is on tham daege the thaet Ebreisce folc heora geares
getel onginnadh; swa swa se heretoga Moyses on dham aelicum bocum awr['a]t.
Witodlice God cwaedh to Moysen be dham mondhe, "Thes monadh is mondha
anginn, and he bidh fyrmest on geares {100} mondhum." Nu heold thaet
Ebreisce folc dhone forman geares daeg on lenctenlicere emnihte, fordhan
dhe on dham daege wurdon gearlice tida gesette.

Se eahteteodha daeg thaes mondhes the we h['a]tadh Martius, dhone ge hatadh
Hlyda, waes se forma daeg dhyssere worulde. On dham daege worhte God leoht,
and merigen, and aefen. Dha e['o]don thry dagas fordh buton t['i]da
gemetum; fordhan the tunglan naeron gesceapene, aer on tham feordhan daege.
On dham feordhan daege gesette se Aelmihtiga ealle tungla and gearlice
t['i]da, and h['e]t thaet h['i] w['ae]ron to t['a]cne dagum and gearum. Nu
ongynnadh tha Ebreiscan heora geares anginn on tham daege the ealle tida
gesette waeron, thaet is on dham feordhan daege woruldlicere gesceapenysse;
and se lareow Beda teldh mid micclum gesceade thaet se daeg is XII. K[=L],
dhone daeg we freolsiadh tham halgum were Benedick to wurdhmynte, for his
micclum gedhincdhum. Hwaet eac seo eordhe cydh mid hire cidhum, the dhonne
ge-edcuciadh, thaet se tima is thaet rihtlicoste geares anginn, dhe h['i]
on gesceapene waeron.

Nu w['i]gliadh stunte men menigfealde w['i]gelunga on dhisum daege, mid
micclum gedwylde, aefter haedhenum gewunan, ongean heora cristendom, swylce
h['i] magon heora l['i]f gelengan, oththe heora gesundfulnysse, mid tham
dhe h['i] gremiadh thone Aelmihtigan Scyppend. Sind eac manega mid swa
micclum gedwylde befangene, thaet h['i] cepadh be dham monan heora faer,
and heora daeda be dagum, and nelladh heora dhing wanian on monan-daeg, for
anginne dhaere wucan; ac se monan-daeg nis na fyrmest daga on thaere wucan,
ac is se odher. Se sunnan-daeg is fyrmest on gesceapenysse and on
endebyrdnysse, and on wurdhmynte. Secgadh eac sume gedwaesmenn thaet sum
orfcyn sy the man bletsigan ne sceole, and cwedhadh thaet h['i] thurh
bletsunge misfaradh, and dhurh wyrigunge gedheodh, and brucadh thonne Godes
gife him on teonan, buton bletsunge, mid deofles awyrigednysse. Aelc
bletsung is of Gode, and wyrigung of deofle. God gesceop ealle gesceafta,
and deofol nane {102} gesceafta scyppan ne maeg, ac he is yfel tihtend, and
leas wyrcend, synna ordfruma, and sawla bepaecend.

Tha gesceafta dhe sind thwyrlice gedhuhte, h['i] sind to wrace gesceapene
yfel-daedum. Oft halige men wunedon on westene betwux redhum wulfum and
leonum, betwux eallum deorcynne and wurmcynne, and him nan dhing derian ne
mihte; ac h['i] totaeron tha hyrnedan naeddran mid heora nacedum handum,
and tha micclan dracan eadhelice acwealdon, buton aelcere dare, thurh Godes
mihte.

Wa dham men the br['i]cdh Godes gesceafta, buton his bletsunge, mid
deofellicum w['i]glungum, thonne se dheoda lareow cwaedh, Paulus, "Swa
hwaet swa ge dodh on worde, odhdhe on weorce, dodh symle on Drihtnes naman,
thancigende tham Aelmihtigan Faeder thurh his Bearn." Nis thaes mannes
cristendom naht, the mid deoflicum w['i]glungum his l['i]f adrihdh; he is
geh['i]wod to cristenum men, and is earm haedhengylda; swa swa se ylca
apostol be swylcum cwaedh, "Ic wene thaet ic swunce on ydel, dhadha ic eow
to Gode gebigde: nu ge cepadh dagas and mondhas mid ydelum w['i]glungum."

Is hwaedhere aefter gecynde on gesceapennysse aelc lichamlice gesceaft dhe
eordhe acendh fulre and maegenfaestre on fullum monan thonne on gewanedum.
Swa eac treowa, gif h['i] beodh on fullum monan geheawene, h['i] beodh
heardran and langf['ae]rran to getimbrunge, and swidhost, gif h['i] beodh
unsaepige geworhte. Nis dhis nan w['i]glung, ac is gecyndelic dhincg thurh
gesceapenysse. Hwaet eac seo s['ae] wunderlice gethwaerlaecdh thaes monan
ymbrene; symle h['i] beodh geferan on waestme and on wanunge. And swa swa
se mona daeghwonlice feower pricon lator arist, swa eac seo s['ae] symle
feower pricum lator fleowdh.

Uton besettan urne hiht and ure gesaeldha on thaes Aelmihtigan Scyppendes
foresceawunge, sedhe ealle gesceafta on dhrim dhingum gesette, thaet is on
gemete, and on getele, and on hefe. Sy him wuldor and lof ['a] on ecnysse.
Amen.

JANUARY I.

THE OCTAVES AND CIRCUMCISION OF OUR LORD.

The evangelist Luke concluded the gospel of this day with few words, but
they are filled with a manifold power of the heavenly mysteries. He said,
"Postquam consummati sunt dies octo ut circumcideretur puer, vocatum est
nomen ejus Jesus, quod vocatum est ab angelo, priusquam in utero
conciperetur." That is in our tongue, "After that the eight days were
accomplished from the Lord's birth, that he should be circumcised, his name
was called Jesus, that is _Saviour_, by which name he was called by the
angel before he was conceived in the womb."

The patriarch Abraham was the first man circumcised by God's command.
Abraham spake with God, and God held converse most with him after Noah's
flood, and said, "I am the Lord Almighty; walk before me and be perfect.
And I will set my covenant betwixt me and thee, and I will exceedingly
multiply thee, and thou shalt be the father of many nations. Kings shall
spring from thee, and I will set my covenant betwixt me and thee, and thy
offspring after thee, that I am the God of thee and of thy offspring."
Abraham prostrated himself with all his limbs to the earth, and God said to
him, "Hold thou my covenant, and thy offspring after thee in their tribes.
This is my covenant, which ye shall hold betwixt me and you; that every
male child in your tribe shall be circumcised: be that a sign betwixt me
and you. Let every {93} male child, when it is eight nights old, be
circumcised, both the noble-born and the slave; and he who neglecteth this,
his soul shall perish, because he hath disregarded my covenant. Now be thou
henceforth called not Abram, but Abraham, because I will establish thee as
the father of many nations. Nor be thy wife called Sarai, but be called
Sarah; and I will bless her, and of her I will give thee a son whom thou
shalt call Isaac; and I will set my covenant with him and his offspring for
everlasting duration. And after this speech the Almighty went up." On the
same day Abraham was circumcised, and all his household, and afterwards his
son Isaac, on the eighth day from his birth.

Abraham's name was at first spoken with five letters, 'Abram,' that is
_High father_; but God increased his name with two letters, and called him
Abraham, that is _Father of many nations_: for God said that he had
appointed him for father of many nations. His wife was called Sarai, which
is interpreted, _My chief_; but God called her afterwards Sarah, that is
_Chief_; that she might not be exclusively called her family's chief, but
absolutely chief; which is to be understood, mother of all believing women.
An hundred years old was Abraham, and his consort ninety, before they had a
child between them. When a child came to them, it came so much with God's
providence and blessing, that God promised blessing to all mankind through
his kin. Then Abraham's kin ever held God's covenant; and the leader Moses,
and all the tribe of Israel, circumcised their children on the eighth day,
and gave them names, until Christ was born in human nature, who established
baptism, and changed the token of the old law to spiritual righteousness.

It is probable that some of you know not what circumcision is. God
commanded Abraham, that he and his offspring should hold his covenant; that
there might be some sign on their bodies to show that they believed in God,
and commanded him to take a sharp-edged flint, and cut off a {95} part of
the foreskin. And that token was then as great among believing men as is
now the holy baptism, excepting only that no man could go to God's kingdom,
before He came who should confirm the old law, and afterwards, by his
presence, turn it to a spiritual sense: but every holy man abode in
Abraham's dwelling, without torments, although in hell, until the Redeemer
came, who overcame the old devil, and led his chosen to the kingdom of
heaven.

The same Saviour, who now awfully and salutarily cries in his gospel,
"Unless anyone be born again of water and the Holy Ghost, he cannot go to
the kingdom of heaven," the same cried of old, through the old law,
"Whatever male child shall not be circumcised in the foreskin of his flesh,
his soul shall perish, because he hath disregarded my covenant." This sign
stood among God's people until Christ himself came, and he himself was
subject to the holy law that he had established, that he might release
those who had necessarily been subjected to the old law. He said that he
came not to overthrow, but to fulfil the old law. Then on the eighth day
from his birth he was bodily circumcised, as he himself had before taught,
and thereby manifested that the old law was holy and good in its time for
those who were obedient to it. It was usual that the parents should give a
name to the child on the eighth day, with circumcision, but they durst not
give any other name to Christ than what the archangel had fixed on for him,
before he was conceived in his mother's womb, that is, JESUS, and in our
tongue, SAVIOUR, because he shall save his people from their sins.

It is not now allowed to christian men to observe circumcision bodily, but,
nevertheless, no man is truly a christian, unless he observe circumcision
in spiritual conduct. What does the amputation of the foreskin betoken but
decrease of lust? This discourse might easily be concealed from the laymen,
were it not for its spiritual signification. To unlearned men it seems
foolish to hear; but if it seems foolish {97} to him, let him chide God,
who established it, not us, who say it. But let everyone know for certain,
unless he diminish his fleshly lusts and wantonness, that he holds not his
christianity with right observance. Of this matter ye have often heard, but
to us your displeasure is more tolerable than the anger of Almighty God, if
we announce not his commandments. If ye will live according to human
reason, then are ye spiritually circumcised; but if ye will be subjected to
your libidinousness, then will ye be as the prophet said, "Man, when he was
in dignity understood it not; he is, therefore, compared with the foolish
beasts, and is become like unto them."

Therefore has God given reason to men that they might acknowledge their
Creator, and by observance of his commandments, merit eternal life. Verily
the wicked man is more miserable than any beast, because the beast has no
soul, nor will ever be quickened again, nor suffer future punishments. But
we, who are created after God's likeness, and have an unperishable soul, we
shall arise from death, and render to God an account of all our thoughts,
and words, and works. Therefore we should not merely be circumcised in one
member, but should constantly diminish foul libidinousness, and turn our
eyes from evil seeing, and ears from evil hearing; our mouth from leasing
speeches, hand from wicked deeds; our footsteps from the deadly path, our
hearts from guile. If we are thus circumcised from sins, then will a new
name be given us, as the prophet Isaiah said, "God will call his servants
by other names." Again, the same prophet said, "Thou shall be called by a
new name, which the mouth of God hath named." That new name is
'Christianus,' that is, _Christian_. We are all from Christ called
christians, but we should adorn that honourable name with exalted morals,
that we be not false christians. If we observe this spiritual circumcision
in our morals, then are we of Abraham's kin, in true faith; as the apostle
of the gentiles, Paul, said to {99} the faithful, "If ye are Christ's, then
are ye of Abraham's seed, and heirs according to the promise." Peter the
apostle also exhorted faithful women to humility and modesty, thus saying,
"As Sarah obeyed Abraham and called him lord, whose daughters ye are, well
doing and not fearing any affliction."

The eighth day, on which the child was circumcised, betokened the eighth
age of this world, in which we shall arise from death, parted from every
earthly corruption and pollution of our body. The stone knife, which
circumcised the child, betokened the stone of which the apostle said, "The
stone verily was Christ." He said _was_, meaning a type, not in substance.
Through belief, and hope, and true love of Christ, are pious hearts
cleansed, by daily circumcision, from their sins, and through his grace
enlightened.

We have often heard that men call this day the day of the year, as if this
day were first in the circuit of the year; but we find no explanation in
christian books, why this day is accounted the beginning of the year. The
old Romans, in heathen days, begun the circuit of the year on this day; and
the Hebrew nations on the vernal equinox; the Greeks on the summer
solstice; and the Egyptians begun their year at harvest. Now our calendar
begins, according to the Roman institution, on this day, not for any
religious reason, but from old custom. Some of our service-books begin on
the Lord's Advent; but not on that account is that the beginning of the
year, nor is it with any reason placed on this day; though our calendars,
in this place, repeat it. Most rightly it has been thought that the
beginning of the year should be observed on the day that the Almighty
Creator placed the sun, and the moon, and the stars, and the beginning of
all the seasons; that is on the day that the Hebrew people begin the
calculation of their year; as the leader Moses has written in the books of
laws. Verily God said to Moses concerning that month, "This month is the
beginning of months, and it {101} is first of the months of the year." Now
the Hebrew people held the first day of the year on the vernal equinox,
because on that day the yearly seasons were set.

The eighteenth day of the month that we call March, which ye call Hlyda,
was the first day of this world. On that day God made light, and morning,
and evening. Then three days went forth without any measure of times; for
the heavenly bodies were not created before the fourth day. On the fourth
day the Almighty fixed all the heavenly bodies, and the yearly seasons, and
commanded that they should be for a sign, for days, and for years. Now the
Hebrews begin their year on the day when all the seasons were appointed,
that is on the fourth day of the world's creation, and the doctor Beda
reckons, with great discretion, that that day is the twenty-first of March,
the day which we celebrate in honour of the holy man Benedict, for his
great excellencies. Aye, the earth also makes known by her plants, which
then return to life, that the time at which they were created is the most
correct beginning of the year.

Now foolish men practise manifold divinations on this day, with great
error, after heathen custom, against their christianity, as if they could
prolong their life or their health, while they provoke the Almighty
Creator. Many are also possessed with such great error, that they regulate
their journeying by the moon, and their acts according to days, and will
not undertake anything on Monday, because of the beginning of the week;
though Monday is not the first day in the week, but is the second. Sunday
is the first in creation, in order, and in dignity. Some foolish men also
say, that there are some kinds of animals which one should not bless; and
say that they decline by blessing, and by cursing thrive, and so enjoy
God's grace to their injury, without blessing, with the devil's
malediction. Every blessing is of God, and curse of the devil. God created
all creatures, and the devil can create no creatures, for he is an inciter
to evil, {103} and worker of falsehood, author of sins, and deceiver of
souls.

The creatures that are thought monstrous have been created for punishment
of evil deeds. Holy men often dwelt in the waste among fierce wolves and
lions, among all the beast kind and the worm kind, and nothing might harm
them; but they tore the horned serpents with their naked hands, and the
great snakes they easily slew, without any hurt, through God's might.

Woe to the man who uses God's creatures, without his blessing, with
diabolical charms, when the apostle of the gentiles, Paul, has said,
"Whatsoever ye do in word or in work, do always in the name of the Lord,
thanking the Almighty Father through his Son." That man's christianity is
naught, who passes his life in diabolical charms; he is in appearance a
christian man, and is a miserable heathen; as the same apostle said of
such, "I believe that I laboured in vain when I inclined you to God, now ye
observe days and months with vain auguries."

Every bodily creature in the creation which the earth produces, is,
however, according to nature, fuller and stronger in full moon than in
decrease. Thus trees also, if they are felled in full moon, are harder and
more lasting for building, and especially if they are made sapless. This is
no charm, but is a natural thing from their creation. The sea too agrees
wonderfully with the course of the moon; they are always companions in
their increase and waning. And as the moon rises daily four points later,
so also the sea flows always four points later.

Let us set our hope and our happiness in the providence of the Almighty
Creator, who hath placed all creatures in three things; that is in measure,
and in number, and in weight. Be to him glory and praise ever to eternity.
Amen.

* * * * *

{104} VIII. I[=D]. JAN.

EPIPHANIA DOMINI.

Men dha leofostan, nu for feawum dagum we oferraeddon this godspel aetforan
eow, the belimpdh to dhysses daeges dhenunge, for gereccednysse dhaere
godspellican endebyrdnysse; ac we ne hrepodon thone traht na swidhor thonne
to dhaes daeges wurdhmynte bel['a]mp: nu wille we eft oferyrnan tha ylcan
godspellican endebyrdnysse, and be dhyssere andweardan freolst['i]de
trahtnian.

Matheus se Godspellere cwaedh, "Cum natus esset Iesus in Bethleem Iudae, in
diebus Herodis regis, ecce Magi ab oriente uenerunt Hierosolimam, dicentes,
Ubi est qui natus est Rex Iudeorum?" et reliqua. "Thadha se Haelend acenned
waes on thaere Iudeiscan Bethleem, on Herodes dagum cyninges, efne dha
comon fram east-daele middangeardes dhry tungel-witegan to dhaere byrig
Hierusalem, thus befr['i]nende, Hwaer is Iudeiscra leoda Cyning, sedhe
acenned is?" etc.

Dhes daeg is gehaten Epiphania Domini, thaet is Godes geswutelung-daeg. On
thysum daege Crist waes geswutelod tham dhrym cyningum, dhe fram east-daele
middangeardes hine mid thrimfealdum lacum gesohton. Eft embe geara ymbrynum
h['e] weardh on his fulluhte on thysum daege middangearde geswutelod,
dhadha se Halga G['a]st, on culfran h['i]we, uppon him gereste, and thaes
Faeder stemn of heofenum hl['u]de swegde, thus cwedhende, "Thes is min
leofa Sunu, the me w['e]l licadh; gehyradh him." Eac on dhisum daege he
awende waeter to aedhelum wine, and mid tham geswutelode thaet he is se
sodha Scyppend, the dha gesceafta awendan mihte. For dhisum thrym dhingum
is dhes freols-daeg Godes swutelung gecweden. On dham forman daege his
gebyrd-tide he weardh aeteowed thrym hyrdum on Iudeiscum earde, thurh dhaes
engles bodunge. On dham ylcum daege he weardh gecydd tham dhrym
tungel-witegum on east-daele, thurh dhone beorhtan steorran; ac on thysum
daege {106} h['i] comon mid heora lacum. Hit waes gedafenlic thaet se
gesceadwisa engel hine cydde tham gesceadwisum Iudeiscum, dhe Godes ['ae]
cudhon, and dham hadhenum, the dhaes godcundan gesceades nyston na dhurh
stemne, ac dhurh tacn waere geswutelod.

Tha Iudeiscan hyrdas get['a]cnodon dha gastlican hyrdas, thaet sind dha
apostolas, the Crist geceas of Iudeiscum folce, ['u]s to hyrdum and to
lareowum. Dha tungel-witegan, dhe waeron on haedhenscipe wunigende, haefdon
getacnunge ealles haedhenes folces, dhe wurdon to Gode geb['i]gede thurh
dhaera apostola l['a]re, the waeron Iudeiscre dheode. Sodhlice se
sealm-sceop awr['a]t be Criste, thaet h['e] is se hyrn-stan the gefegdh tha
twegen weallas togaedere, fordhan dhe he getheodde his gecorenan of
Iudeiscum folce and tha geleaffullan of haedhenum, swilce twegen wagas to
anre geladhunge; be dham cwaedh Paulus se apostol, "Se Haelend bodade on
his to-cyme sibbe us dhe feorran w['ae]ron, and sibbe tham dhe gehende
w['ae]ron. He is ure sibb, sedhe dyde aegdher to anum, towurpende dha
['ae]rran feondscipas on him sylfum." Tha Iudeiscan dhe on Crist gelyfdon
waeron him geh['e]ndor st['o]wlice, and eac dhurh cydhdhe thaere ealdan
['ae]: we waeron swidhe fyrlyne, aegdher ge st['o]wlice ge dhurh uncydhdhe;
ac he us gegaderode mid ['a]num geleafan to dham healicum hyrn-stane, thaet
is to annysse his geladhunge.

Dha easternan tungel-w['i]tegan ges['a]won n['i]wne steorran beorhtne, na
on heofenum betwux odhrum tunglum, ac waes ['a]ngenga betwux heofenum and
eordhan. Dha undergeaton h['i] thaet se seldcudha tungel gebicnode thaes
sodhan Cyninges acennednysse, on dham earde dhe he ofergl['a]d; and fordhi
comon to Iudea rice, and thone arleasan cyning Herodem mid heora bodunge
dhearle af['ae]rdon; fordhan dhe buton tweon seo eordhlice arleasnys weardh
gescynd, thadha seo heofenlice healicnyss weardh geopenod.

Swutol is thaet dha tungel-witegan tocneowon Crist sodhne mann, dhadha
h['i] befrunon, "Hwaer is se dhe acenned is?" H['i] oncneowon hine sodhne
Cyning, thadha h['i] cwaedon, "Iudea {108} Cyning." H['i] hine wurdhodon
sodhne God, thadha h['i] cwaedon, "We comon to dhy thaet we us to him
gebiddan." Eadhe mihte God h['i] gewissian thurh dhone steorran to dhaere
byrig the thaet cild on waes, swa swa he his acennednysse thurh dhaes
steorran up-spring geswutelode; ac he wolde thaet dha Iudeiscan boceras dha
witegunge be dham raeddon, and swa his cenning-stowe geswutelodon, thaet
h['i] gehealdene waeron, gif h['i] woldon mid than tungel-witegum h['i] to
Criste gebiddan: gif h['i] thonne noldon, thaet h['i] wurdon mid thaere
geswutelunge genidherode. Tha tungel-witegan ferdon and h['i] gebaedon, and
dha Iudeiscan boceras baeftan belifon, the tha cenning-stowe thurh
b['o]clic gescead geb['i]cnodon.

Ealle gesceafta oncneowon heora Scyppendes to-cyme, buton dham arleasum
Iudeiscum anum. Heofonas oncneowon heora Scyppend, dhadha h['i] on his
acennednysse n['i]wne steorran aeteowdon. S['ae] oncneow dhadha Crist mid
drium fot-wylmum ofer hyre ydha mihtelice eode. Sunne oncneow, thatha heo
on his dhrowunge hire leoman fram mid-daege odh n['o]n behydde. Stanas
oncneowon, dhadha h['i] on his fordhsidhe sticmaelum toburston. Seo eordhe
oncneow, dhadha heo on his aeriste eall byfode. Hell oncneow, dhadha heo
hire haeftlingas undhances forlet. And dheah tha heard-heortan Iudei noldon
for eallum dham tacnum thone sodhan Scyppend tocn['a]wan, the tha dumban
gesceafta undergeaton, and mid gebicnungum geswutolodon. Naeron h['i]
swa-dheah ealle endemes ungeleaffulle, ac of heora cynne waeron aegdher ge
w['i]tegan ge apostolas, and fela dhusenda gelyfedra manna.

Thatha dha tungel-witegan thone cyning gecyrdon, tha weardh se steorra him
ungesewen; and eft, dhadha h['i] to dham cilde gecyrdon, tha gesawon h['i]
eft dhone steorran, and he dha h['i] gelaedde to tham huse, thaer h['e]
inne wunode. Ne glad h['e] ealne weig him aetforan, ac sydhdhan h['i] comon
to Iudeiscum earde, sydhdhan he waes heora latteow, odh thaet he bufan
Cristes gesthuse aetstod.

Herodes haefde deofles getacnunge; and se dhe fram Gode {110} bichdh to
deofle he forlyst Godes gife, thaet is his modes onlihtinge, swa swa dha
tungel-witegan dhone steorran forluron, dhadha h['i] dhone redhan cyning
gecyrdon. Gif he dhonne eft thone deofol anraedlice forl['ae]t, dhonne
gem['e]t h['e] eft thaes halgan Gastes gife, the his heortan onliht, and to
Criste gelaet.

Us is eac to witenne, thaet waeron sume gedwolmen dhe cw['ae]don, thaet
aelc man beo acenned be steorrena gesetnyssum, and thurh heora ymbryna him
wyrd gelimpe, and n['a]mon to fultume heora gedwylde thaet n['i]we steorra
asprang thatha Drihten lichamlice acenned weardh, and cwaedon thaet se
steorra his gewyrd waere. Gew['i]te dhis gedwyld fram geleaffullum heortum,
thaet aenig gewyrd sy, buton se Aelmihtiga Scyppend, sedhe aelcum men
foresceawadh lif be his geearnungum. Nis se man for steorrum gesceapen, ac
dha steorran sint mannum to nihtlicere lihtinge gesceapene. Thadha se
steorra gl['a]d, and tha tungel-witegan gelaedde, and him dhaes cildes inn
geb['i]cnode, dha geswutelode he thaet he waes Cristes gesceaft, and
rihtlice his Scyppende thenode: ac h['e] naes his gewyrd. Eft we biddadh
thaet n['a]n geleafful man his geleafan mid thisum gedwylde ne befyle.
Witodlice Rebecca, Isa['a]ces w['i]f, acende twegen getwysan, Iacob and
Esau, on ['a]nre tide, swa thaet Iacob heold thone yldran brodher Esau be
dham f['e]t on dhaere cenninge, and hi naeron dheah gelice on dheawum, ne
on lifes geearnungum. Witodlice thaet halige gewrit cwydh thaet God lufode
Iacob, and hatode Esau; na for gewyrde, ac for mislicum geearnungum. Hit
gelimpdh forwel oft thaet on anre t['i]de acendh seo cw['e]n and seo wyln,
and dheah gedhicdh se aedheling be his gebyrdum to healicum cynesetle, and
dhaere wylne sunu wunadh eal his l['i]f on dheowte.

Nu cwedhadh oft stunte men thaet hi be gewyrde lybban sceolon, swylce God
h['i] neadige to yfel-daedum! Ac we wylladh thyssera stuntra manna ydele
leasunge adwaescan mid deopnysse godcundra gewrita. Se Aelmihtiga Scyppend
gesceop englas thurh his godcundan mihte, and for his micclan rihtwisnysse
forgeaf him agenne cyre, thaet h['i] moston {112} dhurhwunian on ecere
gesaeldhe dhurh gehyrsumnysse, and mihton eac dha gesaeldha forleosan, na
for gewyrde, ac for ungehyrsumnysse. His deope rihtwisnys nolde h['i]
neadian to nadhrum, ac forgeaf him agenne cyre; fordhan dhe thaet is
rihtwisnys thaet gehwylcum sy his agen cyre gedhafod. Thonne waere seo
rihtwisnys aw['ae]ged, gif he h['i] neadunge to his dheowte gebigde, odhdhe
gif he h['i] to yfelnysse bescufe. Dha miswendon sume tha englas heora
agenne cyre, and thurh modignysse hy sylfe to awyrigedum deoflum geworhton.

Eft dhadha se dhrimwealdenda Scyppend mancyn geworhte, tha forgeaf h['e]
Adame and Euan agenne cyre, swa hi, dhurh gehyrsumnysse, ['a] on ecnysse,
butan deadhe, on gesaeldhe wunodon, mid eallum heora ofspringe, swa hi,
dhurh ungehyrsumnysse, deadlice wurdon. Ac dhatha h['i] Godes bebod
forgaegdon, and thaes awyrigedan deofles lare gehyrsumodon, tha wurdon hi
deadlice, and forscyldegode thurh agenne cyre, h['i] and eall heora
ofspring; and dheah dhe naefre ne wurde sydhdhan mancynne gemiltsod, dhe
m['a] dhe dham deoflum is, dheah waere Godes rihtwisnys eallunga untaele.
Ac eft seo miccle mildheortnys ures Drihtnes us alysde thurh his
menniscnysse, gif we his bebodum mid ealre heortan gehyrsumiadh. Witodlice
dha dhe nu thurh agenne cyre and deofles tihtinge God forlaetadh, God
forlaet h['i] eac to dham ecan forwyrde.

Georne wiste se Aelmihtiga Scyppend, aerdhan the he tha gesceafta gesceope,
hwaet toweard waes. He cudhe gewislice getel aegdher ge gecorenra engla ge
gecorenra manna, and eac dhaera modigra gasta and arleasra manna, the dhurh
heora arleasnysse forwurdhadh; ac he ne forestihte naenne to yfelnysse,
fordhan the he sylf is eall g['o]dnyss; ne h['e] naenne to forwyrde ne
gestihte, fordhan dhe he is sodh l['i]f. He forestihte dha gecorenan to
dham ecan life, fordhan dhe he wiste h['i] swilce towearde, thurh his gife
and agene gehyrsumnysse. He nolde forestihtan tha arleasan to his rice,
fordhan dhe he wiste h['i] swilce towearde, thurh heora agene
forgaegednysse and dhwyrnysse. {114} Healdadh this faeste on eowerum
heortum, thaet se Aelmihtiga and se Rihtwisa God naenne mann ne neadadh to
syngigenne, ac he w['a]t swa-dheah on ['ae]r hwilce thurh agenne willan
syngian willadh. Hw['i] ne sceal he dhonne rihtlice wrecan thaet yfel thaet
he onscunadh? He lufadh aelc g['o]d and rihtwisnysse, fordhan dhe he is
gecyndelice g['o]d and rihtwis; and he hatadh ealle dha dhe unrihtwisnysse
wyrcadh, and tha fordedh the leasunge sprecadh. Witodlice tha the on God
belyfadh, hi sind thurh dhone Halgan G['a]st gewissode. Nis seo gecyrrednys
to Gode of us sylfum, ac of Godes gife, swa swa se apostol cwydh, "Thurh
Godes gife ge sind gehealdene on geleafan."

Tha dhe ne gelyfadh dhurh agenne cyre h['i] scoriadh, na dhurh gewyrd,
fordhan dhe gewyrd nis nan dhing buton leas wena; ne nan dhing sodhlice be
gewyrde ne gewyrdh, ac ealle dhing thurh Godes dom beodh geendebyrde, sedhe
cwaedh thurh his witegan, "Ic afandige manna heortan, and heora lendena,
and aelcum sylle aefter his faerelde, and aefter his agenre afundennysse."
Ne talige nan man his yfelan daeda to Gode, ac talige aerest to tham
deofle, the mancyn besw['a]c, and to Ad['a]mes forgaegednysse; ac dheah
swidhost to him sylfum, thaet him yfel gelicadh, and ne licadh g['o]d.

Bidh theah gelome ofsprincg forscyldegod thurh fordhfaedera m['a]ndaeda,
gif he mid yfele him geefenlaehdh. Gif dhonne se ofspring rihtwis bidh,
thonne leofadh he on his rihtwisnysse, and nateshwon his yldrena synna ne
aberdh. Ne sy n['a]n man to dhan arleas thaet h['e] Adam wyrige odhdhe
Euan, dhe nu on heofenum mid Gode rixiadh, ac geearnige swidhor Godes
mildheortnysse, swa thaet h['e] wende his agenne cyre to his Scyppendes
gehyrsumnysse and bebodum; fordhan the nan man ne bidh gehealden buton
thurh gife Haelendes Cristes: tha gife he gearcode and forestihte on ecum
raede aer middangeardes gesetnysse.

Mine gebrodhra, ge habbadh nu gehyred be dhan leasan wenan, the ydele men
gewyrd hatadh: uton nu f['o]n on thaes godspelles trahtnunge, thaer we hit
aer forleton. {116} Tha tungel-witegan eodon into dhaes cildes gesthuse,
and hine gemetton mid thaere meder. H['i] dha mid astrehtum lichaman hi to
Criste gebaedon, and geopenodon heora hordfatu, and him geoffrodon
thryfealde l['a]c, gold, and recels, and myrran. Gold gedafenadh cyninge;
st['o]r gebyradh to Godes dhenunge; mid myrran man behwyrfdh deadra manna
l['i]c, thaet h['i] late rotian. Dhas dhr['y] tungel-w['i]tegan h['i] to
Criste geb['ae]don, and him getacnigendlice lac offrodon. Thaet gold
getacnode thaet he is sodh Cyning. Se st['o]r thaet he is sodh God. Seo
myrre thaet he waes dha deadlic; ac he thurhwunadh nu undeadlic on ecnysse.

Sume gedwolmen waeron the gelyfdon thaet h['e] God waere, ac hi
nateshw['o]n ne gelyfdon thaet h['e] aeghwaer rixode: hi offrodon Criste
gastlice recels, and noldon him gold offrian. Eft waeron odhre gedwolmen
dhe gelyfdon thaet he sodh Cyning waere, ac hi widhsocon thaet he God
waere: dhas, buton twyn, him offrodon gold, and noldon offrian recels. Sume
gedwolan andetton thaet he sodh God waere and sodh Cyning, and widhsocon
thaet h['e] deadlic flaesc underfenge: thas witodlice him brohton gold and
st['o]r, and noldon bringan myrran thaere onfangenre deadlicnysse.

Mine gebrodhra, uton we geoffrian urum Drihtne gold, thaet we andettan
thaet h['e] sodh Cyning sy, and aeghwaer rixige. Uton him offrian st['o]r,
thaet we gelyfon thaet h['e] ['ae]fre God waes, sedhe on thaere tide man
aeteowde. Uton him bringan myrran, thaet we gelyfan thaet he waes deadlic
on urum flaesce, sedhe is undhrowigendlic on his godcundnysse. He waes
deadlic on menniscnysse aer his dhrowunge, ac he bidh heonon-fordh
undeadlic, swa swa we ealle beodh aefter dham gemaenelicum aeriste.

We habbadh ges['ae]d embe dhas thryfealdan lac, h['u] h['i] to Criste
belimpadh: we willadh eac secgan h['u] h['i] to ['u]s belimpadh aefter
dheawlicum andgite. Mid golde witodlice bidh wisdom get['a]cnod, swa swa
Salomon cwaedh, "Gewilnigendlic gold-hord lidh on dhaes witan mudhe." Mid
store bidh geswutelod halig {118} gebed, be dham sang se sealm-scop,
"Drihten, sy min gebed asend swa swa byrnende st['o]r on dhinre gesihdhe."
Thurh myrran is geh['i]wod cwelmbaernys ures flaesces; be dham cwedh seo
halige geladhung, "Mine handa drypton myrran." Tham acennedan Cyninge we
bringadh gold, gif we on his gesihdhe mid beorhtnysse thaes upplican
wisdomes scinende beodh. St['o]r we him bringadh, gif we ure gedhohtas
dhurh gecnyrdnysse haligra gebeda on weofode ure heortan on['ae]ladh, thaet
we magon hwaethwega wynsumlice dhurh heofenlice gewilnunge stincan. Myrran
we him offriadh, gif we dha flaesclican lustas thurh forhaefednysse
cwylmiadh. Myrra dedh, swa we aer cwaedon, thaet thaet deade flaesc
eadhelice ne rotadh. Witodlice thaet deade flaesc rotadh leahtorlice,
thonne se deadlica lichama dheowadh thaere flowendan galnysse, swa swa se
w['i]tega be sumum cwaedh, "Dha nytenu forrotedon on heora meoxe." Thonne
forrotiadh tha nytenu on heora meoxe, thonne flaesclice men on stence heora
galnysse geendiadh heora dagas. Ac gif we dha myrran Gode gastlice
geoffriadh, thonne bidh ure deadlica lichama fram galnysse stencum dhurh
forhaefednysse gehealden.

Sum dhing miccles geb['i]cnodon tha tungel-witegan us mid tham thaet hi
dhurh odherne weg to heora earde gecyrdon. Ure eard sodhlice is
neorxna-wang, to dham we ne magon gecyrran thaes weges dhe we comon. Se
frumsceapena man and eall his ofspring weardh adraefed of neorxena-wanges
myrhdhe, thurh ungehyrsumnysse, and for dhigene thaes forbodenan bigleofan,
and dhurh modignysse, dhadha he wolde beon betera dhonne hine se Aelmihtiga
Scyppend gesceop. Ac us is micel neod thaet we dhurh odherne weg thone
swicolan deofol forbugan, thaet we moton gesaeliglice to urum edhele
becuman, the we to gesceapene waeron.

We sceolon thurh gehyrsumnysse, and forhaefednysse, and eadmodnysse,
['a]nmodlice to urum edhele staeppan, and mid halgum maegnum dhone eard
ofgan, the we dhurh leahtras forluron. Rihtlice waes se swicola Herodes
fram tham tungel-witegum bepaeht, and he to Criste ne becom, fordhan dhe
h['e] {120} mid facenfullum mode hine sohte. He getacnode tha leasan
licceteras, dhe mid h['i]wunge God secadh, and naefre ne gemetadh. He is to
secenne mid sodhfaestre heortan, and anraedum mode, sedhe leofadh and
rixadh mid Faeder and Halgum Gaste, on ealra worulda woruld. Amen.

{105} JANUARY VI.

THE EPIPHANY OF THE LORD.

Most beloved men, a few days ago we read over this gospel before you, which
belongs to the service of this day, for the interpretation of the
evangelical narrative; but we did not touch on the exposition further than
belonged to the dignity of that day: we will now again run over the same
evangelical narrative, and expound it with regard to the present festival.

Matthew the Evangelist said, "Cum natus esset Jesus in Bethlehem Judae, in
diebus Herodis regis, ecce Magi ab oriente venerunt Hierosolymam, dicentes,
Ubi est qui natus est Rex Judaeorum?" et reliqua. "When Jesus was born in
Bethlehem of Judaea, in the days of Herod the king, behold there came from
the east part of the world three astrologers to the city of Jerusalem, thus
inquiring, Where is the King of the Jews, who is born?" etc.

This day is called the Epiphany of the Lord, that is the day of God's
manifestation. On this day Christ was manifested to the three kings, who,
with threefold offerings, sought him from the eastern part of the world.
Again, after a course of years, he was, at his baptism, manifested to the
world, when the Holy Ghost, in likeness of a dove, rested upon him, and the
voice of the Father sounded loudly from heaven, thus saying, "This is my
beloved Son who well pleaseth me; obey him." On this day also he turned
water to noble wine, and thereby manifested that he is the true Creator who
could change his creatures. For these three reasons this festival is called
the MANIFESTATION OF GOD. On the first day of his birth he was manifested
to three shepherds in the Jewish country, through the announcement of the
angel. On the same day he was made known to the three astrologers in the
East, through the bright star: for on this day they came with {107} their
offerings. It was fitting that the discreet angel should make him known to
those discreet Jews, who knew God's law, and that he should be manifested
to the heathens, who knew not the divine purpose, not through a voice, but
by a sign.

The Jewish shepherds betokened the spiritual shepherds, that is the
apostles, whom Christ chose from the Jewish people, as shepherds for us and
teachers. The astrologers, who were continuing in heathenism, betokened all
heathen people who should be turned to God through the teaching of the
apostles, who were of the Jewish nation. For the psalmist wrote concerning
Christ, that he is the corner-stone which joins the two walls together,
because he united his chosen of the Jewish people and the faithful of the
heathen, as two walls, to one church; concerning which Paul the apostle
said, "Jesus at his advent announced peace to us who were far off, and
peace to those who were at hand. He is our peace, who hath made both one,
abolishing all our former enmities in himself." The Jews who believed in
Christ were nearer to him locally, and also through knowledge of the old
law: we were very remote, both locally and through ignorance; but he
gathered us with one faith to the high corner-stone, that is to the unity
of his church.

The eastern astrologers saw a new bright star, not in heaven among other
stars, but it was solitary between heaven and earth. Then understood they
that the wondrous star indicated the birth of the true King in the country
over which it glided; and they therefore came to the kingdom of Juda, and
greatly terrified the impious king Herod by their announcement; for earthly
wickedness was without doubt confounded, when the heavenly greatness was
disclosed.

It is manifest that the astrologers knew Christ to be a true man, when they
inquired, "Where is he who is born?" They knew him to be a true king, when
they said, "King of {109} Juda." They worshipped him as true God, when they
said, "We come that we may adore him." Easily might God have directed them
by the star to the city in which the child was, as he had manifested his
birth by the rising of that star; but he would that the Jewish scribes
should read the prophecy concerning him, and so manifest his birth-place,
that they might be saved if, with the astrologers, they would worship
Christ: but if they would not, that they might by that manifestation be
condemned. The astrologers went and worshipped, and the Jewish scribes
remained behind, who had through book-knowledge pointed out the
birth-place.

All creatures acknowledged their Creator's advent, save only the impious
Jews. The heavens acknowledged their Creator, when they at his nativity
displayed a new star. The sea acknowledged him, when Christ in his might
with dry footsteps passed over its waves. The sun acknowledged him, when at
his passion he hid his beams from mid-day till the ninth hour. The stones
acknowledged him, when at his death they burst in pieces. The earth
acknowledged him, when it all trembled at his resurrection. Hell
acknowledged him, when it unwillingly released its captives. And yet the
hard-hearted Jews would not for all those signs acknowledge the true
Creator, whom the dumb creation knew, and by tokens manifested. They were
not, however, all equally unbelieving, but of their race there were both
prophets and apostles, and many thousands of believing men.

When the astrologers went to the king the star became invisible to them;
and afterwards, when they went to the child, they again saw the star, which
then led them to the house in which he was staying. It did not glide before
them all the way, but after they came to the Jewish country it was their
guide until it stopt above Christ's inn.

Herod betokens the devil; and he who inclines from God {111} to the devil
loses God's grace, that is the enlightening of his understanding, as the
astrologers lost the star when they went to the cruel king. But if he
afterwards resolutely forsake the devil, then will he again have found the
grace of the Holy Ghost, which enlightens his heart and leads to Christ.

We are also to know, that there were some heretics who said, that every man
is born according to the position of the stars, and that by their course
his destiny befalls him, and advanced in support of their error, that a new
star sprang up when the Lord was corporally born, and said that that star
was his destiny. Let this error depart from believing hearts, that there is
any destiny excepting the Almighty Creator, who provides for every man life
by his merits. Man is not created for the stars, but the stars are created
as a light by night for men. When the star glided, and led the astrologers,
and pointed out to them the Child's inn, it showed that it was Christ's
creature, and rightly ministered to its Creator: but it was not his
destiny. Again we beseech that no believing man defile his faith with this
error. Verily Rebekah, Isaac's wife, brought forth twins, Jacob and Esau,
at one time, so that Jacob held his elder brother Esau by the foot at his
birth; yet were they not alike in character, nor in the actions of their
life. Holy writ indeed says that God loved Jacob, and hated Esau; not by
destiny, but for various acts. It happens very often that the queen and the
slave bring forth at one time, and yet the prince, through his birth, grows
up for the lofty throne, and the son of the slave continues all his life in
servitude.

Now foolish men often say that they must live according to destiny, as if
God compels them to evil deeds! But we will overthrow the idle leasing of
these foolish men with the deepness of the divine writings. The Almighty
Creator created angels by his divine power, and in his great righteousness
gave them their own choice, that they might {113} continue in eternal
happiness through obedience, and might also lose that happiness, not
through destiny, but for disobedience. His great righteousness would not
compel them to either, but gave them their own choice; for that is
righteousness, that to every one be allowed his own choice. For his
righteousness would be rendered vain, if he forcibly subjected them to his
service, or if he impelled them to evil. Then some angels abused their own
choice, and through pride transformed themselves to accursed devils.

Again, when the glorious Creator made mankind, he gave to Adam and Eve
their own choice, whether they, through obedience, would for ever, without
death, continue in happiness, with all their offspring, or whether, through
disobedience, they would become mortal. But when they transgressed God's
command, and obeyed the instruction of the accursed devil, then they became
mortal, and guilty through their own choice, they and all their offspring;
and although mercy should never after be shown to mankind, more than to the
devils, nevertheless, the righteousness would be infinite. But the great
mercy of our Lord hath redeemed us through his humanity, if we with all our
heart will obey his commandments. Verily those who now, through their own
choice, and the devil's instigation, forsake God, God will abandon them
also to eternal perdition.

The Almighty Father well knew, before he created his creatures, what was to
come to pass. He knew with certainty the number both of chosen angels and
of chosen men, and also of the haughty spirits and impious men, who through
their impiety perish. But he predestined no one to evil, for he himself is
all goodness; nor destined he any one to perdition, for he is true life. He
predestined the elect for eternal life, because he knew that they would be
such, through his grace and their own obedience. He would not predestine
the wicked to his kingdom, because he knew that they would be such, through
their own transgression and perversity. {115} Hold this fast in your
hearts, that the Almighty and the Righteous God compels no man to sin, but
he knows, nevertheless, beforehand who will sin through their own will. Why
then shall he not justly avenge that evil which he abominates? He loves
every good and righteousness, for he is by nature good and righteous; and
he hates all those who work unrighteousness, and fordoes those who speak
leasing. Verily those who believe in God are directed by the Holy Ghost.
The turning to God is not of ourselves, but by God's grace, as the apostle
says, "Through God's grace we are held in faith."

Those who believe not through their own choice perish, not through destiny,
for destiny is nothing but a false imagination; for nothing takes place by
destiny, but all things are ordered by the doom of God, who said through
his prophet, "I try the hearts of men, and their loins, and give to
everyone according to his course, and according to his own invention." Let
no man ascribe his evil deeds to God, but ascribe them first to the devil,
who deceived mankind, and to Adam's transgression; but above all to
himself, that evil pleases him and good pleases him not.

It often, however, happens that the offspring are condemned through the
wicked deeds of their forefathers, if they imitate them in evil. But if the
offspring are righteous, then will they live in their righteousness, and
will not in the least bear their parents' sins. Let no man be so impious
that he curse Adam or Eve, who now reign with God in heaven, but let him
rather merit God's mercy, so that he turn his own choice to the obedience
and commandments of his Creator; for no man will be saved, but through the
grace of Jesus Christ: that grace he prepared and preordained to last for
ever, before the foundation of the world.

My brothers, ye have now heard concerning the false imagination, which vain
men call destiny: let us now resume the exposition of the gospel, where we
previously left it. {117} The astrologers went into the child's inn, and
found him with his mother. They then, with outstretched bodies, worshipped
Christ, and opened their coffers, and offered to him threefold gifts, gold,
and frankincense, and myrrh. Gold befits a king; frankincense belongs to
God's service; with myrrh the corpses of the dead are prepared that they
may not soon rot. These three astrologers worshipped Christ, and offered to
him significant gifts. The gold betokened that he is a true King. The
frankincense that he is true God. The myrrh that he was then mortal; but he
now continues immortal to eternity.

There were some heretics who believed that he was God, but they in no wise
believed that he anywhere reigned: they offered frankincense to Christ
spiritually, and would not offer him gold. Again, there were other heretics
who believed that he was a true King, but they denied that he was God:
these, without doubt, offered gold to him, and would not offer
frankincense. Some heretics acknowledged that he was true God and true
King, and denied that he assumed mortal flesh: these brought him gold and
frankincense, and would not bring the myrrh of the assumed mortality.

My brothers, let us offer to our Lord gold in acknowledgment that he is a
true King, and rules everywhere. Let us offer to him frankincense, because
we believe that he ever was God, who at that time appeared man. Let us
bring him myrrh, because we believe that he was mortal in our flesh, who is
impassible in his divine nature. He was mortal in human nature before his
passion, but he is henceforth immortal, as we all shall be after the
universal resurrection.

We have said concerning these threefold gifts, how they apply to Christ: we
wish also to say how they, in a moral sense, apply to us. By gold is wisdom
betokened, as Solomon said, "A desirable gold-treasure lieth in the wise
man's mouth." With frankincense is manifested holy prayer, {119} concerning
which the psalmist sang, "Lord, be my prayer sent forth like burning
frankincense in thy sight." By myrrh is typified the mortality of our
flesh, concerning which the holy congregation says, "My hands dropt myrrh."
To the born King we bring gold, if we are shining in his sight with the
brightness of heavenly wisdom. Frankincense we bring him, if we, by
diligence of holy prayers, kindle our thoughts on the altar of our heart,
so that we may, through heavenly desire, give forth a sweetish savour.
Myrrh we offer him, if through continence we quell the lusts of the flesh.
Myrrh, as we have before said, acts so that dead flesh does not easily rot.
Verily the dead flesh rots flagitiously, when the mortal body is
subservient to overflowing lust, as the prophet said by one, "The beasts
rotted in their dung." Then the beasts rot in their dung, when fleshly men
end their days in the stench of their lust. But if we offer myrrh to God
spiritually, then will our mortal body be preserved through continence from
the stenches of lust.

The astrologers pointed out to us something great by returning another way
to their country. For our country is Paradise, to which we cannot return by
the way we came. The first-created man and all his offspring were driven
from the joy of Paradise, through disobedience, and for eating the
forbidden food, and through pride, when he would be better than the
Almighty Creator had created him. But it is greatly needful to us that we
should, by another way, avoid the treacherous devil, that we may happily
come to our country, for which we were created.

We should, by obedience, and continence, and humility, unanimously proceed
to our home, and with holy virtues require the country, which we lost
through sins. Rightly was the treacherous Herod deceived by the
astrologers, and came not to Christ; because he sought him with a guileful
{121} purpose. He betokened the false hypocrites, who in outward show seek
God, and never find him. He is to be sought with a true heart, and
steadfast mind, who liveth and ruleth with the Father and the Holy Ghost,
for ever and ever. Amen.

* * * * *

DO[=M]. III. POST EPIPHANIA DOMINI.

Cum descendisset Iesus de monte secute sunt eum turbe multe: et
reliqua.

Matheus, se eadiga Godspellere awr['a]t on thissere godspellican raedinge,
thaet "se Haelend nidher-eode of anre dune, and him filigde micel menigu.
Efne dha com sum hreoflig mann, and aleat widh thaes Haelendes, thus
cwedhende, Drihten, gif thu wilt, thu miht me geclaensian. Se Haelend
astrehte his hand, and hine hrepode, and cwaedh, Ic wylle; and sy dhu
geclaensod. Tha sona weardh his hreofla eal geclaensod, and he waes
gehaeled. Dha cwaedh se Haelend him to, Warna thaet thu hit nanum menn ne
secge; ac far to Godes temple, and geswutela dhe sylfne dham sacerde, and
geoffra dhine l['a]c, sw['a] sw['a] Moyses bebead him on gewitnysse."

Se l['a]reow Haegmon cwedh on dhissere trahtnunge thaet seo d['u]n the se
Haelend of-astah getacnode heofenan rice, of dham nidher-astah se
Aelmihtiga Godes Sunu, dhadha he underfeng ure gecynd, and to menniscum men
geflaeschamod weardh, to dhy thaet he mancynn fram deofles anwealde alysde.
He waes ungesewenlic and undhrowigendlic on his gecynde; tha weardh he
gesewenlic on urum gecynde, and throwigendlic. Seo micele menigu dhe him
filigde getacnode dha geleaffullan cristenan, the mid heora theawa staepum
Drihtne filiadh. Witodlice we folgiadh Cristes fotswadhum, gif we his
gebisnungum mid godum weorcum geefenlaecadh. "Efne dha com sum hreoflig
man, and aleat widh thaes Haelendes, thus cwedhende, Drihten, gif thu wilt,
dhu miht me geclaensian. Se Haelend {122} astrehte his hand, and hine
hrepode, and cwaedh, Ic wille; and sy dhu geclaensod. Tha sona weardh his
hreofla eal geclaensod, and he waes gehaeled."

On dhissere daede is geswutelod Godes miht, and his eadmodnys. Moyses ['ae]
forbead to hrepenne aenigne hreoflan, ac se eadmoda Crist nolde hine
forseon, theah dhe he atelic waere, and eac geswutelode thaet h['e] waes
Hlaford thaere ealdan ['ae], and na dheow. Mihtiglice he mihte mid his
worde hine gehaelan, buton hrepunge; ac he geswutelode thaet his hrepung is
swidhe halwende geleaffullum. Geleafful waes se hreoflia, dhadha he cwaedh,
"Drihten, gif thu wilt, dhu miht me geclaensian." Se Haelend andwyrde, "Ic
wylle; and thu beo geclaensod." Godes haes sodhlice is weorc, swa swa se
sealm-wyrhta cwaedh, "He hit gecwaedh, and tha gesceafta waeron geworhte.
He bebead, and h['i] waeron gesceapene."

On gastlicum andgite getacnode thes hreoflia man eal mancyn, the waes
atelice hreoflig, mid mislicum leahtrum on tham inran menn; ac hit gebeah
to Cristes geleafan, and gleawlice undergeat thaet hit ne mihte thaere
sawle claensunge onfon, buton thurh Drihten, the nane synne ne worhte, ne
nan facn naes on his mudhe gemet. Ladhlic bidh thaes hreoflian lic mid
menigfealdum springum and geswelle, and mid mislicum fagnyssum; ac se inra
mann, thaet is seo sawul, bidh micele atelicor, gif heo mid mislicum
leahtrum begripen bidh. We sceolon rihtlice gelyfan on Crist, thaet he ure
sawle fram synna fagnyssum gehaelan maege; and we sceolon anraedlice his
willan to dhaere fremminge biddan. His hand getacnadh his mihte and his
flaesclicnysse. Swa swa Crist mid his handa hrepunge thone hreoflian
gehaelde, swa eac he alysde us fram ure sawla synnum dhurh anfenge ures
flaesces; swa swa se witega Isaias cwaedh, "Sodhlice he sylf aetbraed ure
adlunga, and ure sarnyssa he sylf abaer."

Mid tham dhe he forbead tham gehaeledum hreoflian thaet he hit nanum men ne
cydde, mid tham he sealde us bysne thaet we ne sceolon na w['i]dmaersian
ure wel-daeda, ac we sceolon {124} onscunian, mid inweardre heortan, thone
ydelan gylp, gif we hwaet lytles to g['o]de gedodh. Witodlice ne bidh us
mid nanum odhrum edleane forgolden, gif we go['o]d for gylpe dodh, buton
mid helle susle; fordhan dhe gilp is an heofod-leahter.

Seo ealde ['ae] bebead thaet gehwilc hreoflig man gecome to tham sacerde,
and se sacerd sceolde hine fram mannum ascirian, gif h['e] sodhlice
hreoflig waere. Gif he naere swutelice hreoflig, waere dhonne be his dome
claene geteald. Gif se sacerd hine hreofligne tealde, and Godes miht hine
sydhdhan gehaelde, thonne sceolde he mid lace his claensunge Gode dhancian.
Swa sceal eac se dhe mid heafod-leahtrum widhinnan hreoflig bidh cuman to
Godes sacerde, and geopenian his digelnysse dham gastlican laece, and be
his raede and fultume his sawle wunda daedbetende gelacnian. Sume men
wenadh thaet him genihtsumige to fulfremedum laecedome, gif h['i] heora
synna mid onbryrdre heortan Gode ['a]num andettadh, and ne dhurfon nanum
sacerde geandettan, gif h['i] yfeles geswicadh: ac gif heora wena sodh
waere, dhonne nolde Drihten asendan thone dhe he sylf gehaelde to tham
sacerde mid aenigre lace. For dhaere ylcan gebisnunge eac h['e] asende
Paulum, thone dhe he sylf of heofenum gespraec, to dham sacerde Annanian,
thus cwedhende, "Ga inn to dhaere ceastre, and dhaer the bidh gesaed hwaet
the gedafenadh to d['o]nne."

Ne gedyde se sacerd thone man hreofligne odhdhe unhreofligne, ac h['e]
d['e]mde thaet he sceolde beon ascyred fram manna neawiste, gif his hreofla
wyrsigende waere; odhdhe betwux mannum wunian, gif his hreofla godigende
waere. Swa sceal don se gastlica sacerd: he sceal gerihtlaecan Godes folc,
and dhone ascyrian, and am['a]nsumian fram cristenum mannum, the swa
hreoflig bidh on m['a]nfullum dheawum thaet he odhre mid his yfelnysse
besmit; be dham cwaedh se apostol Paulus, "Afyrsiadh thone yfelan fram eow,
dhyl['ae]s dhe an wannhal scep ealle dha eowde besmite." Gif his hreofla
bidh godigende, thaet is gif he yfeles geswicdh, and his dheawas dhurh
Godes ege gerihtlaecdh, {126} he haebbe wununge betwux cristenum mannum,
odh thaet he full hal sy on his drohtnungum.

Se godspellere cwaedh, thaet "Drihten ferde aefter dhisum to anre byrig the
is geh['a]ten Capharnaum; tha genealaehte him to sum hundredes ealdor,
biddende and cwedhende, Drihten, min cniht lidh aet h['a]m bedreda, and is
yfele gedhreatod. Drihten him andwyrde, Ic cume and hine gehaele. Tha
andwyrde se hundredes ealdor, and cwaedh, Drihten, ne eom ic wyrdhe thaet
thu innfare under minum hrofe; ac cwedh thin word, and min cniht bidh
gehaeled. Ic eom ['a]n man geset under anwealde, haebbende under me cempan;
and ic cwedhe to dhisum, Far dhu, and he faerdh; to odhrum, Cum dhu, and he
cymdh; to minum dheowan, Do dhis, and he dedh. Tha wundrode se Haelend,
dhadha h['e] dhis gehyrde, and cwaedh to dhaere fyligendan menigu, Sodh ic
eow secge, ne gemette ic swa micelne geleafan on Israhela dheode. Ic secge
eow to sodhum, thaet manega cumadh fram east-daele and west-daele, and
gerestadh h['i] mid Abrahame dham heahfaedere, and Isa['a]ce, and Iacobe,
on heofenan rice. Tha r['i]can bearn beodh aworpene into dham yttrum
theostrum, thaer bidh w['o]p and todha gebitt. Dha cwaedh eft se Haelend to
tham hundredes ealdre, Far dhe h['a]m, and getimige dhe swa swa dhu
gelyfdest. And se cniht weardh gehaeled of dhaere tide."

Thes hundredes ealdor genealaehte dham Haelende na healfunga, ac
fulfremedlice. He genealaehte mid micclum geleafan, and mid sodhre
eadmodnysse, and snotornysse, and sodhre lufe. Micelne geleafan he haefde,
thatha he cwaedh, "Drihten, cwedh thin word, and min cniht bidh hal."
Sodhlice he geswutelode micele eadmodnysse, mid tham dhe he cwaedh,
"Drihten, ne eom ic wyrdhe thaet thu innfare under mine dhecene." He haefde
micele snotornysse, thatha h['e] underst['o]d thaet Crist is aeghwaer
andweard thurh godcundnysse, sedhe lichamlice betwux mannum gesewenlic
eode. Naes he bedaeled thaere sodhan lufe, dhadha he baed Drihten for his
dheowan haele. Manega odhre men baedon Drihten, sume for heora agenre
haele, sume for heora bearna, sume for leofra freonda; {128} ac dhes dhegen
baed for his theowan haeldhe mid sodhre lufe; fordhan dhe heo ne tosc['ae]t
naenne be maeglicere sibbe. Drihten geseah dhises dhegenes menigfealdan
godnysse, and cwaedh, "Ic cume, and dhinne cniht gehaele."

Iohannes se Godspellere awr['a]t, thaet "Sum under-cyning com to Criste,
and hine baed thaet he h['a]m mid him sidhode, and his sunu gehaelde;
fordhan the h['e] laeig aet fordhsidhe. Tha cwaedh se Haelend to dham
under-cyninge, Gew['e]nd the h['a]m, thin sunu leofadh. He gelyfde thaes
Haelendes spraece, and h['a]m sidhode. Dha comon his dhegnas him togeanes,
and cyddon thaet his sunu gesund waere. He dha befr['a]n on hwilcere tide
he gewyrpte. H['i] saedon, Gyrstan-daeg ofer midne daeg hine forl['e]t se
fefor. Tha oncneow se faeder thaet hit waes seo t['i]d on dhaere dhe se
Haelend him to cwaedh, Far dhe h['a]m, thin sunu leofadh. Se cyning gelyfde
dha on God, and eal his hired."

Drihten nolde geladhod lichamlice sidhian to thaes cyninges untruman
bearne, ac ['u]nandweard mid his worde hine gehaelde; and he waes gearo
ungeladhod to sidhigenne lichamlice mid tham hundredes ealdre. Wel w['a]t
gehw['a] thaet cyning haefdh maran mihte thonne aenig hundredes ealdor, ac
se Aelmihtiga Godes Sunu geswutelode mid thaere daede thaet we ne sceolon
dha r['i]can, for heora riccetere wurdhian, ac for menniscum gecynde; ne we
ne sceolon dha w['a]nnspedigan for heora hafenleaste forseon; ac we sceolon
Godes anlicnysse on him wurdhian. Se eadmoda Godes Sunu waes gearo to
geneosigenne thone dheowan mid his andwerdnysse, and he gehaelde thone
aedheling mid haese; be dham cwaedh se witega, "Se healica Drihten sceawadh
tha eadmodan, and tha modigan feorran oncnaewdh."

Drihten wundrode thaes hundredes ealdres geleafan, na swilce he hine aer ne
cudhe, sedhe ealle dhing w['a]t, ac he geswutelode mannum his geleafan mid
herunge tham the he wundorlic waes. Hwanon com se geleafa tham thegene
buton of Cristes gife, sedhe hine sydhdhan thisum wordum herede? "Sodh ic
eow secge, na gemette ic swa micelne geleafan on Israhela dheode." {130}
Naes dhis gecweden be dham heahfaederum odhdhe w['i]tegum, ac be dham
andwerdan folce, dhe dha-gyt naeron swa miccles geleafan.

Maria and Martha waeron twa geswystru swidhe on God belyfede: h['i] cwaedon
to Criste, "Drihten, gif dhu her andwerd waere, naere ure brodher
fordhfaren." Thes dhegen cwaedh to Criste, "Cwedh thin word, and min cniht
bidh hal. Ic eom man under anwealde gesett, haebbende under me cempan; and
ic secge dhisum, Far dh['u], and he faerdh; to odhrum, Cum dhu, and he
cymdh; to minum theowan, Do this, and he dedh. Hu miccle swidhor miht dhu,
the Aelmihtig God eart, thurh dhine haese gefremman swa hwaet swa dhu
wilt!" Drihten cwaedh, "Ic secge eow to sodhan, thaet manega cumadh fram
east-daele and west-daele, and gerestadh h['i] mid Abrahame tham
heahfaedere, and Isa['a]ce, and Iacobe, on heofenan rice." Thas word sind
lustbaere to gehyrenne, and h['i] micclum ure mod gladiadh, thaet manega
cumadh fram east-daele middangeardes, and fram west-daele, to heofenan
rice, and mid tham heahfaederum on ecere myrhdhe rixiadh.

Thurh dha twegen daelas, east-dael and west-dael, sind getacnode dha feower
hwemmas ealles middangeardes, of tham beodh gegaderode Godes gecorenan of
aelcere maegdhe to thaera heahfaedera wununge, and ealra halgena. Thurh
east-dael magon beon getacnode tha dhe on geogodhe to Gode bugadh; fordhan
dhe on east-daele is thaes daeges angin. Thurh west-dael sind getacnode tha
dhe on ylde to Godes dheowdome gecyrradh; fordhan dhe on west-daele
geendadh se daeg.

Dhes aefterfiligenda cwyde is swidhe egefull, "Tha r['i]can bearn beodh
aw['o]rpene into dham yttrum dheostrum, thaer bidh w['o]p and todha
gebitt." Dha rican bearn sind tha Iudeiscan, on dham rixode God dhurh dha
ealdan ['ae]; ac h['i] awurpon Crist, and his lare forsawon; and h['e]
awyrpdh h['i] on dha yttran theostru, dhaer bidh w['o]p and todha gebitt.
Fela riccra manna gedheodh Gode, swa-theah, gif h['i] rihtwise beodh, and
mildheorte. Rice man waes se heahfaeder Abraham, and Dauid se maera cyning,
and Zacheus, sedhe healfe his aehta thearfum daelde, and mid {132} healfum
daele forgeald be feowerfealdum swa hwaet swa he aer on unriht be anfealdum
reafode. Thas rican and heora gelican becumadh thurh gode gecyrrednysse to
dham ecan rice, dhe him naefre ne ateoradh.

Dha sind Godes bearn gecigede, the hine lufiadh swidhor thonne thisne
middangeard; and dha sind dha rican bearn gecwedene, dhe heora heortan
wyrtruman on dhisum andwerdum life plantiadh swidhor thonne on Criste:
swylce beodh on theostru aworpene. Thaet godspel cwydh, "On tha yttran
theostru." Dha yttran theostru sind thaes lichaman blindnyssa widhutan. Dha
inran theostru sind thaes modes blindnyssa widhinnan. Se dhe on dhisum
andweardum life is widhinnan ablend, swa thaet he naefdh nan andgit ne
h['o]ga embe Godes beboda, he bidh thonne eft widhutan ablend, and aelces
leohtes bedaeled; fordhan dhe he aer his lif aspende butan Godes gemynde.
Tha earman forscyldegodan cwylmiadh on ecum fyre, and swa-dheah thaet
swearte fyr him nane lihtinge ne dedh. Wurmas toslitadh heora lichaman mid
fyrenum todhum, swa swa Crist on his godspelle cwaedh, "Thaer naefre heora
wyrm ne swylt, ne heora fyr ne bidh adwaesced." Thaer beodh thonne
geferlaehte on anre susle, tha the on life on m['a]ndaedum gedheodde
waeron, swa thaet tha manslagan togaedere ecelice on tintregum cwylmiadh;
and forl['i]gras mid forligrum, gitseras mid gytserum, sceadhan mid
sceadhum, dha forsworenan mid forsworenum, on dham bradan fire, butan
aelcere geendunge forwurdhadh. Thaer bidh w['o]p and todha gebitt, fordhan
dhe dha eagan tyradh on dham micclum bryne, and dha tedh cwaciadh eft on
swidhlicum cyle. Gif hwam twynige be dham gemaenelicum aeriste, thonne
understande he thisne drihtenlican cwyde, Thaet thaer bidh sodh aerist,
dhaer dhaer beodh wepende eagan and cearcigende tedh.

Drihten cwaedh to tham hundredes ealdre, "Far dhe h['a]m, and getimige dhe
swa swa dhu gelyfdest; and his cniht weardh gehaeled of dhaere tide." Be
dhisum is to understandenne hu micclum tham cristenum men his agen geleafa
fremige, thonne odhres mannes swa micclum fremode. Witodlice, for dhaes
{134} hundredes ealdres geleafan weardh se bedreda gehaeled. Geleafa is
ealra maegena fyrmest; buton tham ne maeg n['a]n man Gode lician; and se
rihtwisa leofadh be his geleafan. Uton gelyfan on tha Halgan Dhrynnysse,
and on sodhe Annysse, thaet se Aelmihtiga Faeder, and his Sunu, thaet is
his wisdom, and se Halga Gast, sedhe is heora begra lufu and willa, thaet
h['i] sind thry on hadum and on namum, and ['a]n God, on ['a]nre
godcundnysse aefre wunigende, butan angynne and ende. Amen.

THE THIRD SUNDAY AFTER THE LORD'S EPIPHANY.

Cum descendisset Jesus de monte secutae sunt eum turbae multae: et
reliqua.

Matthew, the blessed Evangelist, wrote in this evangelical lecture, that
"Jesus came down from a mountain, and a great multitude followed him.
Behold, there came a leprous man, and fell down before Jesus, thus saying,
Lord, if thou wilt, thou canst cleanse me. Jesus stretched forth his hand,
and touched him, and said, I will; and be thou cleansed. Then immediately
was his leprosy all cleansed, and he was healed. Then said Jesus to him,
Take care that thou say it to no man; but go to God's temple, and show
thyself to the priest, and offer thy gift, as Moses commanded for a witness
to them."

The doctor Haymo says in exposition of this, that the mountain from which
Jesus descended betokened the kingdom of heaven, from which the Almighty
Son of God came down, when he assumed our nature, and became incarnate as a
human being, in order that he might redeem mankind from the power of the
devil. He was invisible and impassible in his nature; then he became
visible in our nature, and passible. The great multitude which followed him
betokened those faithful christians, who follow the Lord with the steps of
their moral virtues. Verily we follow Christ's foot-traces, if, with good
works, we imitate his examples. "Behold, there came a leprous man, and fell
down before Jesus, thus saying, Lord, if thou wilt, thou canst cleanse me.
Jesus {123} stretched forth his hand, and touched him, and said, I will;
and be thou cleansed. Then immediately was his leprosy all cleansed, and he
was healed."

In this deed is manifested God's might, and his humility. The law of Moses
forbade to touch any leper, but the humble Christ would not despise him,
though he was loathsome; and also manifested that he was lord of the old
law, and not its slave. In his might he could have healed him with his
word, without touching; but he manifested that his touch is very salutary
to believers. The leper was a believer, when he cried, "Lord, if thou wilt,
thou canst cleanse me." Jesus answered, "I will; and be thou cleansed."
Verily God's behest is act, as the psalmist said, "He said it, and
creatures were made. He commanded, and they were created."

In a spiritual sense this leper betokened all mankind, which was foully
leprous with divers sins in the inward man; but it inclined to the belief
of Christ, and wisely conceived that it could not receive a cleansing of
the soul, save through the Lord, who wrought no sin, nor was any guile
found in his mouth. Loathsome is the body of the leper with many ulcers and
tumours, and with divers scabs; but the inward man, that is the soul, is
much more loathsome, if it be seized with divers sins. We should rightly
believe in Christ, that he may heal our soul from the ulcers of sins; and
we should steadfastly implore his will to that fulfilment. His hand
betokens his might and his incarnation. As Christ by the touch of his hands
healed the leper, so also he redeemed us from the sins of our souls by the
assumption of our flesh; as the prophet Isaiah said, "Verily he took away
our diseases, and our pains he himself bare."

When he forbade the healed leper not to make it known to any man, he
thereby gave us an example that we should not publish our good deeds, but
we should shun, with inward {125} heart, vain pride, if we do some little
good. Verily we shall be requited with no other reward, if we do good for
pride, than with hell-torment; because pride is a deadly sin.

The old law commanded that every leper should go to the priest, and that
the priest should separate him from men, if he really were leprous. If he
were not manifestly leprous, he should then, by his judgement, be accounted
clean. If the priest accounted him leprous, and God's might afterwards
healed him, that he should then, with a gift, thank God for his cleansing.
So also should he, who is leprous within with deadly sins, go to God's
priest, and open his secret to the ghostly leech, and, by his counsel and
aid, heal by penance the wounds of his soul. Some men imagine that it will
suffice for a complete cure, if, with compunction of heart, they confess
their sins to God alone, and that they need not confess to any priest, if
they cease from evil: but if their opinion were true, the Lord would not
have sent him, whom he himself had healed, with any gift to the priest. For
the same example he also sent Paul, whom he himself had spoken to from
heaven, to the priest Ananias, thus saying, "Go into the city, and there
shall be told thee what it befitteth thee to do."

The priest made not the man leprous or unleprous, but he judged that he
should be separated from the society of men, if his leprosy were growing
worse, or should continue among men, if his leprosy were growing better. So
should the ghostly priest do: he should cure God's people, and separate,
and excommunicate from christian men him who is so leprous with sinful
practices that he infects others with his wickedness; concerning which the
apostle Paul said, "Remove the evil man from you, lest one unsound sheep
infect all the flock." If his leprosy be amending, that is, if he cease
from evil, and, through dread of God, correct his ways, let him {127} have
a dwelling among christian men, until he be full sound in his conditions.

The evangelist said, that "After this the Lord went to a city which is
called Capernaum; then a certain centurion approached him, praying and
saying, Lord, my servant lieth at home bedridden, and is grievously
tormented. The Lord answered him, I will come and heal him. Then the
centurion answered, and said, Lord, I am not worthy that thou shouldst
enter under my roof; but say thy word, and my servant shall be healed. I am
a man placed under authority, having soldiers under me; and I say to this,
Go thou, and he goeth; to another, Come thou, and he cometh; to my servant,
Do this, and he doeth. Then Jesus, when he heard this, wondered, and said
to the multitude following, Verily I say unto you, I have not found so
great faith in the people of Israel. I say to you in sooth, that many shall
come from the east and the west, and shall rest with the patriarch Abraham,
and Isaac, and Jacob, in the kingdom of heaven. The rich children shall be
cast into utter darkness, there shall be weeping and gnashing of teeth.
Then again said Jesus to the centurion, Go home, and betide thee as thou
hast believed. And the servant was healed from that hour."

The centurion approached Jesus not by halves, but fully. He approached with
great faith, and with true humility, and wisdom, and true love. Great faith
he had, when he said, "Lord, say thy word, and my servant shall be healed."
But he manifested great humility, when he said, "Lord, I am not worthy that
thou shouldst enter under my roof." He had great wisdom, when he understood
that Christ is everywhere present, through his divine nature, who went
bodily visible among men. He was not void of true love, when he besought
the Lord for the health of his servant. Many other men besought the Lord,
some for their own health, some for their children's, some for their dear
friends'; but this officer prayed {129} with true love for the health of
his servant, for that makes no distinction with regard to family
relationship. The Lord saw the manifold goodness of this officer, and said,
"I will come and heal thy servant."

John the Evangelist wrote that "An under-king came to Christ, and besought
him that he would go home with him and heal his son; for he lay at the
point of death. Then said Jesus to the under-king, Return home, thy son
liveth. He believed the speech of Jesus, and went home. Then came his
servants towards him, and informed him that his son was well. He then
inquired at what hour he recovered. They said, Yesterday, after mid-day,
the fever left him. Then the father knew that it was the hour at which
Jesus said to him, Go home, thy son liveth. The king then believed in God,
and all his family."

The Lord would not, invited, go bodily to the king's sick son, but absent
healed him by his word; and he was ready, uninvited, to go bodily with the
centurion. Everyone well knows that a king has greater power than any
centurion, but the Almighty Son of God manifested by that deed, that we
should not honour the rich for their riches, but for human nature; nor
should we despise the indigent for their indigence; but that we should
honour God's image in them. The humble Son of God was ready to visit the
servant by his presence, and he healed the prince with his behest; on which
the prophet said, "The Lord supreme beholdeth the humble, and knoweth the
proud from afar."

The Lord wondered at the centurion's faith, not because he knew it not
before, who knows all things, but he to whom he was wonderful manifested to
men his faith with praise. Whence came the officer's faith but of Christ's
gift, who afterwards praised him in these words? "Verily I say unto you, I
have not found so great faith in the people of Israel." {131} This was not
said of the patriarchs or prophets, but of the present people, who were not
yet of so great faith.

Mary and Martha were two sisters of great faith in God: they said to
Christ, "Lord, if thou hadst been present, our brother would not have
died." This officer said to Christ, "Say thy word, and my servant shall be
whole. I am a man placed under authority, having soldiers under me; and I
say to this, Go thou, and he goeth; to another, Come thou, and he cometh;
to my servant, Do this, and he doeth. How much more canst thou, who art
Almighty God, through thy behest, execute whatsoever thou wilt!" The Lord
said, "I say to you in sooth, that many shall come from the east and the
west, and shall rest with the patriarch Abraham, and Isaac, and Jacob, in
the kingdom of heaven." These words are pleasant to hear, and they greatly
gladden our minds, that many shall come from the east part of the world,
and from the west part, to the kingdom of heaven, and rule with the
patriarchs in everlasting joy.

By the two parts, the east and the west, are betokened the four corners of
the whole world, from which God's chosen shall be gathered from every
people to the dwelling of the patriarchs and of all the saints. By the east
part may be betokened those who in youth incline to God; because in the
east part is the day's beginning. By the west part are betokened those who
in age turn to God's service; because in the west part the day ends.

The following sentence is very awful, "The rich children shall be cast into
utter darkness, there shall be weeping and gnashing of teeth." The rich
children are the Jewish, over whom God ruled, by the old law; but they
rejected Christ, and despised his doctrine; and he casts them into utter
darkness, where there is weeping and gnashing of teeth. Many rich men,
however, thrive to God, if they are righteous and merciful. The patriarch
Abraham was a rich man, and David the great king, and Zaccheus, who gave
half his riches to the {133} poor, and with the half part compensated
fourfold for what he had before wrongfully gained. These rich and their
like come by good conversion to the everlasting kingdom, which will never
fail them.

They are called children of God who love him more than this world; and
those are called rich children who plant the root of their hearts in this
present life more than in Christ: such shall be cast into darkness. The
gospel says, "Into utter darkness." Utter darkness is the blindness of the
body without. Inward darkness is the darkness of the mind within. He who in
this present life is blinded within, so that he has no understanding, nor
heed of God's commandments, he will then be blinded without, and deprived
of every light; because he had before spent his life without remembrance of
God. The miserable guilty ones shall suffer torment in everlasting fire,
and yet that swart fire shall give them no light. Worms shall tear their
bodies with fiery teeth, as Christ said in his gospel, "There their worm
shall never die, nor their fire be quenched." There shall be associated in
one torment, those who in life were united in evil deeds, so that murderers
shall eternally be tortured together; and adulterers with adulterers, the
rapacious with the rapacious, robbers with robbers, perjurers with
perjurers, in the broad flame, without any ending, shall perish. There
shall be weeping and gnashing of teeth; for their eyes shall be tormented
in the great burning, and their teeth shall afterwards quake in the intense
cold. If any one doubt of the universal resurrection, let him understand
this divine saying, That there shall be a true resurrection, where there
shall be weeping eyes and gnashing teeth.

The Lord said to the centurion, "Go home, and betide thee as thou hast
believed; and his servant was healed from that hour." By this is to be
understood how greatly a christian man's own faith profiteth him, when that
of another man profiteth him so greatly. Verily, for the centurion's faith
was {135} the bedridden healed. Faith is of all virtues first; without it
no man may be pleasing to God; and the righteous lives by his faith. Let us
believe in the Holy Trinity, and in true Unity, that the Almighty Father,
and his Son, that is his wisdom, and the Holy Ghost who is the love and
will of them both, that they are three in person and in name, and one God,
in one Godhead ever continuing, without beginning and end. Amen.

* * * * *

IIII. NON. FEB.

IN PURIFICATIONE S[=C]E. MARIE.

Postquam impleti sunt dies purificationis Mariae: et reliqua.

God bebead on thaere ealdan ['ae], and het Moyses, thone heretogan, thaet
he hit awrite betwux odhrum bebodum, thaet aelc w['i]f dhe cild gebaere
sceolde gebidan feowertig daga aefter thaere cenninge, swa thaet heo ne
c['o]me into Godes temple, ne on anum bedde mid hire were, aer dham fyrste
the we ['ae]r cwaedon; thaet is feowertig daga, gif hit hyse-cild waere:
gif hit thonne maeden-cild waere, thonne sceolde heo forhabban fram ingange
Godes huses hund-ehtatig daga, and eac fram hire gebeddan; and aefter dham
fyrste g['a]n mid lace to Godes huse, and beran thaet cild fordh mid thaere
l['a]ce, and sydhdhan, mid Godes bletsunge, genealaecan hyre gemacan. This
waes geset be wifum.

Nu waes dheah-hwaedhere thaet halige maeden MARIA, Cristes moder, Godes
beboda gemyndig, and eode on dhysum daege to Godes huse mid l['a]ce, and
gebrohte thaet cild the heo acende, Haelend Crist, gel['a]cod to tham Godes
temple, swa swa hit on Godes ['ae] geset waes.

Dha waes thaer, binnan thaere byrig Hierusalem, sum Godes mann, and his
nama waes Symeon; he waes swydhe rihtwis, {136} and haefde micelne Godes
ege, and he ge-andbidode dhone frofer, dhe behaten waes tham folce Israhel,
thaet is Cristes to-cyme. Se Halga Gast waes wunigende on dhaem Symeone,
and he wiste genoh georne thaet se Aelmihtiga Godes Sunu wolde to mannum
cuman, and menniscnysse underfon. Tha waes dhes man swidhe oflyst dhaes
Haelendes to-cymes, and baed aet Gode daeighwamlice on his gebedum, thaet
he moste Crist geseon aer he deadhes onbyrigde. Tha fordhy the he swa
micele gewilnunge haefde Cristes to-cymes, dha com him andswaru fram tham
Halgan Gaste, thaet he ne sceolde deadhes onbyrigan aertham dhe he Crist
gesawe. And he waes tha blidhe thaes behates, and c['o]m to Godes temple,
thurh myngunge dhaes Halgan Gastes. And seo halige Maria c['o]m dha to dham
temple mid tham cilde, and se ealda man Symeon eode togeanes tham cilde,
and geseah thone Haelend, and hine georne gecneow, thaet he waes Godes
Sunu, Alysend ealles middan-eardes. He hine genam dha on his earmas mid
micelre onbryrdnesse, and hine gebaer into tham temple, and thancode georne
Gode thaet he hine geseon moste. He cwaedh tha, "Min Drihten, dhu forlaetst
me n['u] mid sibbe of thisum life, after thinum worde; fordhon the mine
eagan gesawon thinne Halwendan, dhone dhu gearcodest aetforan ansyne ealles
folces; leoht to onwrigennysse theoda, and wuldor thinum folce Israhele."

Hit is awriten on Cr['i]stes b['e]c, and gehwaer on othrum bocum, thaet
fela witegan and rihtwise men woldan geseon Cristes to-cyme, ac hit naes na
him getidhod, ac waes getidhod thisum ealdan men; fordham the hit is be him
awriten, thaet he cwaede daeghwamlice on his gebedum, "Ela, hwaenne cymdh
se Haelend? Hwaenne bidh he acenned? Hwaenne mot ic hine geseon? Hwaedher
ic mote lybban odhthaet ic hine geseo?" And tha for dhysre gewilnunge him
com andswaru, thaet he ne gesawe deadh, aerdham dhe he Crist gesawe.

Maria, Cristes moder, baer thaet cild, and se ealda Symeon eode hire
togeanes, and gecneow thaet cild dhurh onwrigenysse, and hit beclypte and
baer into dham temple. He baer thaet {138} cild, and thaet cild baer hine.
Hu baer thaet cild hine? Thone baer se ealda Symeon on his earmum, the
ealle dhing hylt and gewylt. Lytel he waes dhaer gesewen, ac
dheah-hwaedhere he waes swidhe micel and ormaete. Lytel he waes gesewen,
fordhan dhe he wolde gefeccan tha lytlan, and gebringan up to his rice.
Hwaet synd dha lytlan dhe he wolde habban up to his rice? Thaet synd dha
eadhmodan. Ne sohte Crist na dha modigan, tha tha micele beodh on hyra
gethance; ac dha dhe beodh lytle and eadhmode on heora heortan, tha cumadh
to Godes rice; ac dhider ne maeg astigan n['a]n modignys. Thaer waes se
deofol dhe modegode, ac his modignes hine awearp into helle grunde; fordhy
ne maeg ure tyddernes dhyder astigan, gif heo modig bidh, thatha se engel
dhaer beon ne mihte thatha he modegode.

God bebead, on thaere ealdan ['ae], his folce thaet hi sceoldon him offrian
aelc frumcenned hyse-cild, oththe alysan hit ut mid fif scyllingum. Eac on
heora orfe, swa hwaet swa frumcenned waere, bringan thaet to Godes huse,
and hit dhaer Gode offrian. Gif hit thonne unclaene nyten waere, thonne
sceolde se hlaford hit acwellan, oththe syllan Gode other claene nyten. We
ne thurfon thas bebodu healdan n['u] lichamlice, ac g['a]stlice. Thonne on
urum mode bidh acenned sum dhing g['o]des, and we thaet to weorce awendadh,
thonne sceole we thaet tellan to Godes gyfe, and thaet Gode betaecan. Ure
yfelan gedhohtas odhdhe weorc we sceolan alysan mid fif scyllingum; thaet
is we sceolon ure yfelnysse behreowsian mid urum fif andgitum, thaet synd
gesihth, and hlyst, and swaec, and stenc, and hrepung. Eac swa tha
unclaenan nytenu getacniadh ure unclaenan gethohtas and weorc, dha we
sceolon symle acwellan, odhdhe behwyrfan mid claenum; thaet is thaet we
sceolon ure unclaennysse and ure yfelnesse symle adwaescan, and forlaetan
yfel, and d['o]n g['o]d.

Seo eadige Maria dha geoffrode hire l['a]c Gode mid tham cilde, swa hit on
Godes ['ae] geset waes. Hit waes swa geset on thaere ealdan ['ae] thurh
Godes haese, thaet dha the mihton {140} dhurhteon sceoldon bringan anes
geares lamb mid heora cylde, Gode to lace, and ane culfran, oththe ane
turtlan. Gif thonne hwylc wif to dham unspedig waere thaet heo dhas dhing
begytan ne mihte, thonne sceolde heo bringan twegen culfran-briddas, odhdhe
tw['a] turtlan.

Thas laessan l['a]c, thaet sind tha fugelas, the waeron wannspedigra manna
l['a]c, waeron for Criste geoffrode. Se Aelmihtiga Godes Sunu waes swidhe
gemyndig ure neoda on eallum dhingum; na thaet an thaet he wolde mann beon
for ['u]s, dhadha he God waes, ac eac swylce he wolde beon thearfa for us,
dhadha he rice waes: to dhy thaet he us forgeafe dael on his rice, and
maensumunge on his godcundnysse. Lamb getacnadh unscaedhdhinysse and tha
maran godnysse; gif we thonne swa earme beodh thaet we ne magon tha maran
godnysse Gode offrian, thonne sceole we him bringan twa turtlan, oththe
twegen culfran-briddas, thaet is twyfealdlic onbryrdnes eges and lufe. On
twa wisan bidh se man onbryrd: aerest he him ondraet helle w['i]te, and
bewepdh his synna, sydhdhan he nimdh eft lufe to Gode; thonne ongindh he to
murcnienne, and dhincdh him to lang hwaenne he beo genumen of dhyses lifes
earfodhnyssum, and gebroht to ecere reste.

Lytel waes an lamb, odhdhe twa turtlan, Gode to bringenne; ac h['e] ne
sceawadh na thaes mannes lac swa swidhe swa h['e] sceawadh his heortan. Nis
Gode nan neod ure aehta; ealle dhing sindon his, aegdher ge heofen, ge
eordhe, and s['ae], and ealle dha dhing dhe on him wuniadh: ac he forgeaf
eordhlice dhing mannum to brice, and bebead him thaet h['i] sceoldon mid
tham eordhlicum dhingum hine oncnawan the h['i] aer forgeaf, na for his
neode, ac for mancynnes neode. Gif dhu oncnaewst dhinne Drihten mid dhinum
aehtum, be dhinre maedhe, hit fremedh the sylfum to dham ecan life: gif dhu
hine forgitst, hit hearmadh the sylfum and na Gode, and thu dholast dhaere
ecan mede. God gyrndh tha godnysse dhines modes, and na dhinra aehta. Gif
dhu hwaet dest Gode to lofe, mid cystigum mode, thonne geswutelast dhu tha
g['o]dnysse thines modes mid thaere daede; gif thu dhonne nan {142} g['o]d
d['o]n nelt, Gode to wurdhmynte, dhonne geswutelast dhu mid thaere uncyste
dhine yfelnysse, and seo yfelnys the fordedh widh God.

On dhaere ealdan ['ae] is gehwaer gesett, thaet God het gelomlice thas
fugelas offrian on his lace, for dhaere getacnunge the h['i] getacniadh.
Nis nu nanum men alyfed thaet he healde tha ealdan ['ae] lichomlice, ac
gehealde gehwa h['i] gastlice. Culfran sind swidhe unscaedhdhige fugelas,
and bilewite, and h['i] lufiadh annysse, and fleodh him floccmaelum. Do eac
swa se cristena man; beo him ['u]nsceadhthig, and bilewite, and lufige
annysse, and brodhorraedene betwux cristenum mannum; thonne geoffradh he
gastlice Gode tha culfran-briddas. Tha turtlan getacniadh claennysse: h['i]
sind swa geworhte, gif hyra odher odherne forlyst, thonne ne secdh seo cucu
naefre hire odherne gemacan. Gif dhonne se cristena man swa dedh for Godes
lufon, thonne geoffradh he dha turtlan on tha betstan wisan. Dhas twa
fugel-cyn ne singadh na, swa swa odhre fugelas, ac hi geomeriadh, fordhan
the hi getacniadh haligra manna geomerunge on dhisum life, swa swa Crist
cwaedh to his apostolum, "Ge beodh geunrotsode on thisum life, ac eower
unrotnys bidh awend to ecere blisse." And eft he cwaedh, "Eadige beodh tha
the heora synna bewepadh, fordhan dhe hi beodh gefrefrode."

Se ealda man Symeon, the we aer embe spraecon, ne gyrnde n['a] thaet he
moste Crist gehyran sprecan, fordhan dhe he hine gecneow thaet he God waes,
dheah dhe he dha-gyt on thaere menniscnysse unsprecende waere. Sprecan he
mihte, gif he wolde; and ealswa wis he waes dha, thatha he waes anre nihte,
swa swa he waes, thatha he waes dhrittig geara; ac he wolde ab['i]dan his
waestma timan on dhaere menniscnysse, swa swa hit gecyndelic is on
mancynne. Symeon cwaedh tha, "Drihten, thu forlaetst me nu on sibbe of
dhysum life, fordhon the m['i]ne eagan habbadh gesewen dhinne Halwendan."
Se Halwenda the he embe spraec is ure Haelend Crist, sedhe com to
gehaelenne ure wunda, thaet sindon ure synna. He cwaedh tha Symeon, "Dhone
thu gearcodest aetforan gesihdhe ealles folces." Hine {144} ne gesawon na
ealle men lichomlice, ac he is gebodod eallum mannum, gelyfe sedhe wylle.
Se the on hine gelyfdh, he gesihdh hine nu mid his geleafan, and on than
ecan life mid his eagum. Symeon cwaedh tha-gyt, "He is leoht to
onwrigennysse dheoda, and wuldor thinum folce Israhel." Ealle dhas word
spraec se Symeon be dham cilde to tham heofenlican Faeder, the hine to
mannum sende. He is sodh leoht the todraefde tha theostra dhises lifes, swa
swa he sylf cwaedh on his godspelle, "Ic eom leoht ealles middangeardes, se
dhe me fyligdh, ne cymdh he na on thystrum, ac he haefdh lifes leoht." Swa
swa leoht todraefdh theostra, swa eac todraefdh Cristes lufu and his
geleafa ealle leahtras and synna fram ure heortan: and he is wuldor and
bliss ealles gelyfedes folces.

Tha Maria, thaet halige maeden, and thaes cildes fostor-faeder, Ioseph,
waeron ofwundrode thaera worda the se ealda Symeon clypode be dham cilde.
And se Symeon him dha sealde bletsunge, and witegode gyt mare be tham
cilde, and cwaedh, "This cild is gesett manegum mannum to hryre, and
manegum to aeriste and to tacne, and tham bidh widhcweden." Swa swa dha men
the on Crist gelyfadh beodh gehealdene thurh his to-cyme, swa eac tha the
nelladh gelyfan on Crist beodh twyfealdlice fordemde. Anfealdlice hi sind
scyldige dhurh Adames synne, and twyfealdlice hi beodh fordemde, thonne
h['i] widhsacadh Cristes to-cymes, and nelladh gelyfan on dhone sodhan
Haelend. Dham ungeleaffullum mannum com Crist to hryre, and tham
geleaffullum to aeriste; and eac anum gehwilcum gelyfedum men waes Cristes
to-cyme aegdher ge hryre ge aerist. Hu dhonne? He com to dhy thaet he wolde
aelc yfel towurpan, and aelc g['o]od araeran. Nu towyrpdh he on ['u]s
leahtras, and araerdh mihta. He towyrpdh modignysse, and araerdh
eadmodnysse. He towyrpdh galnysse, and araerdh claennysse. And ealle
undheawas he towyrpdh on his gecorenum mannum, and araerdh on him ealle
godnysse. Ne maeg thaet g['o]d beon getymbrod buton thaet yfel beo aer
toworpen. "To tacne com Crist, and tham is widhcweden." His acennednys is
wundorlic tacn, fordhan dhe {146} he waes of maedene acenned, swa swa nan
odher nis; and thaet widhcwaedon tha ungeleaffullan men, and noldon
gelyfan. And eac his aeriste of deadhe, and his upstige to heofenum, and
ealle dha wundra the he worhte, ealle hit waeron tacna, and dham
widhcwaedon tha ungeleaffullan, and tha geleaffullan gelyfdon.

Tha cwaedh se ealda Symeon to dhaere eadigan Marian, "His swurd sceal
dhurhg['a]n dhine sawle." Thaet swurd getacnode Cristes dhrowunge. Naes seo
eadige Maria na ofslegen ne gemartyrod lichomlice, ac gastlice. Dhadha heo
geseh niman hyre cild, and adrifan ['i]sene naeglas thurh tha handa and
thurh dha f['e]t, and sydhdhan mid spere gewundigan on dha sidhan, tha waes
Cristes dhrowung hire dhrowung; and heo waes mare dhonne martyr, fordhon
the mare waes hyre modes throwung thonne waere hire lichaman, gif heo
gemartyrod waere. Ne cwaedh na se Symeon thaet Cristes swurd sceolde
thurhg['a]n Marian lichaman, ac hyre sawle. Cristes swurd is her gesett,
swa swa we cwaedon, for his dhrowunge. Theah dhe Maria gelyfde thaet Crist
arisan wolde of deadhe, theah-hwaedhere eode hyre cildes throwung swidhe
thearle into hire heortan.

Thadha se Symeon haefde gewitegod thas witegunge be Criste, tha com thaer
sum wuduwe, seo waes Anna gehaten. "Seo leofode mid hire were seofon gear,
and sydhdhan heo waes wuduwe feower and hund-eahtatig geara, and theowode
Gode on faestenum, and on gebedum, and on claennysse; and waes on eallum
tham fyrste wunigende binnan tham Godes temple; and com dha to tham cilde,
and witegode be him, and andette Gode." Rihtlice swa halig w['i]f waes
thaes wyrdhe thaet heo moste witigian embe Crist, dhadha heo swa lange on
claennesse Gode theowode. Behealde, ge w['i]f, and understandadh hu be hire
awriten is. Seofon gear heo leofode mid hire were, and sidhdhan heo waes
wunigende on wudewan h['a]de, odh feower and hund-eahtatig geara, swa
lybbende swa se apostol taehte. He cwaedh, se apostol Paulus, "Seo wuduwe
the lyfadh on estmettum, heo ne lyfadh na, ac heo is dead." Theos Anna, dhe
we {148} embe sprecadh, ne lufude heo na estmettas, ac lufude faestenu. Ne
lufude heo ydele spellunge, ac beeode hire gebedu. Ne ferde heo
w['o]rigende geond land, ac waes wunigende gethyldelice binnan Godes
temple. Gif wife getimige thaet heo hire wer forleose, dhonne nime heo
bysne be dhisre wudewan.

Dhry hadas sindon the cydhdon gecydhnysse be Criste; thaet is maeigdh-had,
and wudewan-had, and riht sinscype. Maeden is Cristes modor, and on
maegdh-hade wunude Iohannes se Fulluhtere, the embe Crist cydde, and manega
odhre to-eacan him. Widewe waes dheos Anna, the we gefyrn aer embe
spraecon. Zacharias, Iohannes faeder, waes wer; aegdher ge he ge his w['i]f
witegodon embe Crist. Thas dhry hadas syndon Gode gecweme, gif hi rihtlice
lybbadh. Maegdh-had is aegther ge on waepmannum ge on w['i]fmannum. Tha
habbadh rihtne maegdh-had tha the fram cild-hade wuniadh on claennysse, and
ealle galnysse on him sylfum forseodh, aegdher ge modes ge lichoman, thurh
Godes fultum. Thonne habbadh hi aet Gode hundfealde mede on dham ecan life.
Widewan beodh tha the aefter heora gemacan on claennysse wuniadh for Godes
lufon: h['i] habbadh thonne syxtigfealde mede aet Gode hyra geswinces. Tha
dhe rihtlice healdadh hyra ['ae]we, and on alyfedum timan, for bearnes
gestreone, haemed beg['a]dh, h['i] habbadh thrittigfealde mede for hyra
gesceadwisnysse. Se dhe wile his galnysse gefyllan swa oft swa hine lyst,
thonne bidh he widhmeten nytenum and na mannum. Be thysum taehte se apostol
Paulus, "Tha dhe w['i]f habbadh, beon h['i] swilce h['i] nan nabbon;"
fordhan ealle hyra unlustas hi sceolon gebetan sylfwylles on thyssum life,
odhdhe unthances aefter dhyssum life; and h['i] cumadh sidhdhan to dham
ecan life mid maran earfodhnysse. Tha men the beodh butan rihtre ['ae]we,
and yrnadh fram anum to odhrum, nabbadh h['i] naenne dael ne nane bletsunge
mid Criste, buton h['i] dhaes geswicon and hit gebeton. Uton fon nu on
thaet godspel dhaer we hit aer forleton.

Seo eadige Maria, and Ioseph, dhaes cildes fostor-faeder, {150} gecyrdon to
thaere byrig Nazareth mid tham cilde; "and thaet cild weox, and waes
gestrangod, and mid wisdome afylled, and Godes gifu waes on him wunigende."
He weox and waes gestrangod on thaere menniscnysse, and he ne behofode
nanes waestmes ne nanre strangunge on thaere godcundnysse. He aet, and
dranc, and slep, and weox on gearum, and waes theah-hwaedhere eal his lif
butan synnum. He naere na man gedhuht, gif he mannes life ne lyfode. He
waes mid wisdome afylled, forthan dhe he is himsylf wisdom, and on him
wunadh eal gefyllednys thaere godcundnysse: lichomlice Godes gifu wunude on
him. Micel gifu waes thaet dhaere menniscnysse, thaet he waes Godes Sunu
and God sylf, swa hradhe swa he ongann man to beonne. He waes aefre God of
tham Faeder acenned, and wunigende mid tham Faeder and mid tham Halgan
Gaste: h['i] dhry ['a]n God untodaeledlic; thry on hadum, and ['a]n God on
anre godcundnysse, and on anum gecynde aefre wunigende. Se Sunu ana
underfeng tha menniscnysse, and haefde anginn, sedhe aefre waes. He waes
cild, and weox on thaere menniscnysse, and throwode deadh sylfwilles, and
aras of deadhe mid tham lichaman the he aer on throwode, and astah to
heofenum, and wunadh nu aefre on godcundnysse and on menniscnysse, an
Crist, aegdher ge God ge mann, undeadlic, sedhe aer his dhrowunge waes
deadlic. He throwade, ac he ne dhrowadh heonon-fordh naefre eft, ac bidh
aefre butan ende, eallswa ['e]ce on thaere menniscnysse swa he is on thaere
godcundnysse.

Wite gehwa eac thaet geset is on cyrclicum theawum, thaet we sceolon on
dhisum daege beran ure leoht to cyrcan, and laetan h['i] dhaer bletsian:
and we sceolon g['a]n sidhdhan mid tham leohte betwux Godes husum, and
singan dhone lofsang dhe thaerto geset is. Theah dhe sume men singan ne
cunnon, hi beron theah-hwaedhere thaet leoht on heora handum; fordhy on
dhissum daege waes thaet sodhe Leoht Crist geboren to tham temple, sedhe us
alysde fram thystrum, and us gebrincdh to tham ecan leohte, sedhe leofadh
and rixadh ['a] butan ende. Amen.

FEBRUARY II.

ON THE PURIFICATION OF ST. MARY.

Postquam impleti sunt dies purificationis Mariae, etc.

God commanded in the old law, and bade the leader Moses write it among
other commandments, that every woman who had borne a child should wait
forty days after the birth, so that she should come neither into God's
temple, nor into a bed with her husband, before that space of time which we
have said: that is forty days, if it were a male child; but if it were a
maiden child, then she should abstain from entering God's house for eighty
days, and also from her husband; and after that space go with a gift to
God's house, and bear forth the child with the gift, and afterwards, with
God's blessing, approach her consort. This was established regarding women.

Now was, nevertheless, the holy maiden MARY, Christ's mother, mindful of
God's commands, and she went on this day to God's house with a gift, and
brought the child that she had given birth to, Jesus Christ, to be
presented to God's temple.

There was there, in the city of Jerusalem, a man of God, and his name was
Simeon; he was very righteous, and had {137} great fear of God, and he
awaited the comfort which was promised to the people of Israel, that is the
advent of Christ. The Holy Ghost was dwelling in Simeon, and he knew full
well that the Son of Almighty God would come to men, and assume human
nature. Then was this man very desirous of the advent of Jesus, and prayed
daily to God in his prayers, that he might see Christ ere he tasted of
death. Then, because he had so great desire of Christ's advent, there came
to him an answer from the Holy Ghost, that he should not taste of death ere
he had seen Christ. And he was then glad at the promise, and came to God's
temple, through admonition of the Holy Ghost. And the holy Mary came then
to the temple with the child, and the old man Simeon went towards the
child, and saw Jesus, and well knew that he was the Son of God, the
Redeemer of all the world. He took him in his arms with great feeling, and
bare him into the temple, and fervently thanked God that he was allowed to
see him. He then said, "My Lord, thou lettest me now go in peace from this
life, according to thy word; for mine eyes have seen thy Healing One, which
thou hast prepared before the face of all people; a light for the
revelation of the gentiles, and a glory to thy people Israel."

It is written in the book of Christ, and elsewhere in other books, that
many prophets and righteous men were desirous of seeing the advent of
Christ, but it was not granted to them: but it was granted to this old man;
for of him it is written, that he said daily in his prayers, "Ah! when will
the Saviour come? When will he be born? When may I see him? May I live
until I see him?" And then, for this desire, an answer came to him, that he
should not see death before he had seen Christ.

Mary, Christ's mother, bare the child, and the old Simeon went towards her,
and knew the child through revelation, and took it in his arms and bare it
into the temple. He bare {139} the child, and the child bare him. How did
the child bear him? The old Simeon bare in his arms him who preserves and
rules over all things. Little he there appeared, yet was he, nevertheless,
very great and infinite. Little he appeared, because he would fetch the
little and bring them up to his kingdom. Who are the little ones that he
would raise up to his kingdom? They are the humble. Christ sought not the
proud, those who are great in their own imagination, but those who are
little and humble in their hearts, these shall come to God's kingdom; but
thither may no pride ascend. The devil was there, who became proud, but his
pride cast him into the depth of hell; therefore our weakness may not
ascend thither, if it be proud, when the angel might not be there when he
became proud.

God, in the old law, commanded his people, that they should offer to him
every firstborn male child, or redeem it with five shillings. Of their
cattle also, to bring whatever was firstborn to God's house, and there
offer it to God. But if it were an unclean beast, then should the master
slay it, or give to God another clean beast. We need not now hold these
commands bodily, but spiritually. When in our mind something good is
brought forth and we turn it to action, then should we account that as
God's grace, and consign it to God. Our evil thoughts or actions we should
redeem with five shillings; that is, we should repent of our wickedness
with our five senses, which are, sight, and hearing, and taste, and smell,
and touch. So also as the unclean beasts betoken our unclean thoughts and
actions, these we should always kill or exchange for pure; that is, we
should always destroy our impurity and our wickedness, and forsake evil,
and do good.

The blessed Mary then offered her gift to God with the child, as it was
appointed in God's law. It was so appointed in the old law, by God's
behest, that those who could {141} accomplish it, should bring a yearling
lamb with their child, as a gift to God, and a pigeon or a turtle-dove. But
if any woman were so needy that she could not get those things, then she
should bring two young pigeons, or two turtle-doves.

These smaller gifts, that is, the birds, which were the gifts of indigent
persons, were offered for Christ. The Almighty Son of God was very mindful
of our needs in all things; not only would he for us become man when he was
God, but he would also be poor for us when he was rich, that he might give
us part in his kingdom and community in his Godhead. A lamb betokens
innocence and the greater goodness; but if we are so poor that we cannot
offer to God the greater goodness, then should we bring him two
turtle-doves or two young pigeons; that is, a twofold affection of awe and
love. In two ways is a man affected: first, he dreads hell-torment, and
bewails his sins; afterwards he again feels love to God; then he begins to
murmur, and it seems to him too long when he shall be taken from the
afflictions of this life, and brought to everlasting rest.

Little was a lamb, or two turtle-doves to bring to God; but he regards not
a man's gift so much as he regards his heart. God hath no need of our
gifts; all things are his, heaven, and earth, and sea, and all the things
which dwell in them: but he gave to men earthly things for use, and
commanded them with those earthly things to acknowledge him who first gave
them, not for His need, but for need of mankind. If thou acknowledgest thy
Lord with thy possessions, according to thy ability, it forwards thyself to
eternal life; if thou forgettest him, it harms thyself and not God, and
thou losest the everlasting meed. God desires the goodness of thy mind, and
not of thy possessions. If thou doest aught for the praise of God with
devout mind, then thou manifestest the goodness of thy mind by that deed;
but {143} if thou wilt do no good for the honour of God, then thou, by that
offence, manifestest thy wickedness, and that wickedness shall fordo thee
with God.

In the old law it is in several places mentioned, that God frequently
commanded birds to be offered to him in sacrifice, for the betokening which
they betoken. Now it is not allowed to any man to hold the old law bodily,
but let everyone hold it spiritually. Pigeons are very innocent and gentle
birds, and they love unity, and fly flockwise. Let the christian man also
do so; let him be innocent, and gentle, and love unity and fellowship among
christian men; then offers he to God spiritually the young pigeons. The
turtle-doves betoken purity: they are so created, that if one of them lose
the other, the living one never seeks to itself another mate. But if the
christian man does so for love of God, then offers he the turtle-doves in
the best manner. These two birds sing not like other birds, but they
murmur; for they betoken the groaning of holy men in this life, as Christ
said to his apostles, "Ye will be sad in this life, but your sadness will
be turned to everlasting bliss." And again he said, "Blessed are they who
bewail their sins, for they shall be comforted."

The old man Simeon, of whom we erewhile spoke, desired not that he might
hear Christ speak, for he knew him to be the Son of God, though he, in his
state of humanity, was yet without speech. He could have spoken, had he
been willing; and he was as wise when he was one day old as he was when he
was thirty years; but he would abide the time of his growth in human
nature, as is natural in mankind. Simeon then said, "Lord, thou wilt let me
now depart in peace from this life, for mine eyes have seen thy Healing
One." The Healing One of whom he spake is our Saviour Christ, who came to
heal our wounds, that is, our sins. Simeon then said, "Whom thou hast
prepared before the sight of all people." All men saw him not bodily, but
he is {145} announced to all men, let him believe who will. He who believes
in him, sees him now with his faith, and in the eternal life with his eyes.
Simeon yet said, "He is a light for the enlightening of the gentiles, and a
glory to thy people Israel." All these words concerning the child, Simeon
spake to the heavenly Father, who sent him to men. He is the true light who
scattered the darkness of this life, as he himself said in his gospel, "I
am the light of all the world; he who followeth me shall not come into
darkness, but he shall have the light of life." As light scatters darkness,
so also love and faith of Christ scatter all vices and sins from our heart;
and he is the glory and bliss of all believing people.

Then the holy maiden Mary, and Joseph, the child's foster-father, wondered
at the words which the old Simeon uttered concerning the child. And Simeon
then gave him his blessing, and prophesied yet more concerning the child,
and said, "This child is set for the fall of many men, and for the rising
of many, and for a sign, and which shall be spoken against." So as those
men who believe in Christ will be saved by his coming, so also those who
will not believe in Christ will be doubly condemned. Simply they are guilty
through Adam's sin, and doubly they will be condemned, when they deny
Christ's coming, and will not believe in the true Saviour. Christ came for
the fall of unbelieving men, and for the rising of the faithful; and also
to every believing man was Christ's coming both a fall and a rising. But
how? He came because he would cast down every evil, and rear up every good.
Now he casts down vices in us, and rears up virtues. He casts down pride,
and rears up humility. He casts down libidinousness, and rears up chastity.
And all wickedness he casts down in his chosen men, and rears up all
goodness. Good cannot be built up unless evil be previously cast down.
"Christ came for a sign, and which shall be spoken against." His birth is a
wonderful sign, {147} because he was born of a maiden, as no other is; and
against that unbelieving men spake, and would not believe. And, likewise,
his resurrection from death, and his ascension to heaven, and all the
wonders which he wrought--all these were signs, and the unbelieving spake
against them, and the faithful believed.

Then said the old Simeon to the blessed Mary, "His sword shall pierce
through thy soul." The sword betokened Christ's passion. The blessed Mary
was not slain nor martyred bodily, but spiritually. When she saw her child
taken, and iron nails driven through his hands and through his feet, and
his side afterwards wounded with a spear, then was his suffering her
suffering; and she was then more than a martyr, for her mind's suffering
was greater than her body's would have been, had she been martyred. The old
Simeon said not that Christ's sword should pierce through Mary's body, but
her soul. Christ's sword is here set, as we said, for his passion. Though
Mary believed that Christ would arise from death, her child's suffering
went, nevertheless, very deeply into her heart.

When Simeon had prophesied this prophecy concerning Christ, then came there
a widow, who was called Anna. "She had lived with her husband seven years;
and had afterwards been a widow eighty-four years, and served God with
fastings, and prayers, and with chastity; and was in all that time dwelling
within God's temple; and came then to the child, and prophesied concerning
him, and confessed to God." Rightly was so holy a woman worthy to prophesy
concerning Christ, since she had so long served God in chastity. Behold, ye
women, and understand how it is written concerning her. Seven years she had
lived with her husband, and was afterwards continuing in widowhood
eighty-four years; so living as the apostle taught. He, the apostle Paul,
said, "The widow who liveth in luxuries, she liveth not, but she is dead."
This Anna, of whom we speak, loved not luxuries, {149} but loved fasts. She
loved not idle discourses, but occupied herself in prayers. She went not
wandering through the land, but remained patiently within God's temple. If
it happen to a woman to lose her husband, let her take example by this
widow.

There are three states which bare witness of Christ: that is maidenhood,
and widowhood, and lawful matrimony. A maiden is the mother of Christ, and
in maidenhood John the Baptist continued, who testified of Christ, and many
others besides him. This Anna, of whom we before spake, was a widow.
Zacharias, the father of John, was a married man; both he and his wife
prophesied concerning Christ. These three states are agreeable to God, if
men righteously live in them. Maidenhood is both in men and in women. Those
have right maidenhood who from childhood continue in chastity, and despise
in themselves all lust, both of body and mind, through God's succour. Then
shall they have from God a hundredfold meed in the everlasting life. Widows
are those who, after the death of their consorts, live in chastity for love
of God: they shall have a sixtyfold meed from God for their tribulation.
Those who rightly hold their marriage vow, and at permitted times, and for
procreation of children, have carnal intercourse, shall have a thirtyfold
meed for their discretion. He who will satiate his libidinousness as often
as he lists, shall be compared with the beasts and not with men. Concerning
this the apostle Paul taught, "Let those who have wives be as though they
had none." For they shall atone for all their evil lusts voluntarily in
this life, or involuntarily after this life; and they shall come afterwards
to the everlasting life with more difficulty. Those men who are without a
lawful consort, and run from one to other, shall have no part and no
blessing with Christ, unless they desist and make atonement. Let us now
resume the gospel where we previously left it.

The blessed Mary, and Joseph, the child's foster-father, {151} returned to
the city of Nazareth with the child; "and the child grew, and was
strengthened, and filled with wisdom, and God's grace was dwelling within
him." He grew and was strengthened in human nature, but he required no
growth and no strengthening in his divine nature. He ate, and drank, and
slept, and grew in years, and was, nevertheless, all his life without sins.
He would not have seemed a man, if he had not lived the life of a man. He
was filled with wisdom, because he is himself wisdom, and in him dwelleth
all fullness of the divine nature: God's grace dwelt bodily within him. A
great grace was that of his human nature, that he was the Son of God and
God himself, as soon as he began to be man. He was ever God begotten of the
Father, and dwelling with the Father and with the Holy Ghost: these three
one God indivisible; three in persons, and one God in one Godhead, and in
one nature ever continuing. The Son only assumed human nature, and had a
beginning, who was ever. He was a child, and grew in human nature, and
voluntarily suffered death, and arose from death with the body in which he
before had suffered, and ascended to heaven, and continueth now for ever in
divine nature and in human nature, one Christ, both God and man, immortal,
who before his passion was mortal. He suffered, but henceforth he will
never suffer again, but will ever be without end, as eternal in his human
nature as he is in his divine nature.

Be it known also to everyone that it is appointed in the ecclesiastical
observances, that we on this day bear our lights to church, and let them
there be blessed: and that we should go afterwards with the light among
God's houses, and sing the hymn that is thereto appointed. Though some men
cannot sing, they can, nevertheless, bear the light in their hands; for on
this day was Christ, the true Light, borne to the temple, who redeemed us
from darkness and bringeth us to the Eternal Light, who liveth and ruleth
ever without end. Amen.

* * * * *

{152} DOMINICA IN QUINQUAGESIMA.

Adsumpsit Iesus XII. discipulos suos: et reliqua.

Her is geraed on thissum godspelle, the we nu gehyrdon of dhaes diacones
mudhe, thaet "se Haelend gename onsundron his twelf leorning-cnihtas, and
cwaedh to him, Efne we sceolon faran to dhaere byrig Hierusalem, and thonne
beodh gefyllede ealle dha dhing the waeron be me awritene thurh witegan. Ic
sceal beon bel['ae]wed dheodum, and h['i] dodh me to bysmore, and
beswingadh, and sydhdhan ofsleadh, and ic arise of deadhe on tham dhriddan
daege. Tha nyston his leorning-cnihtas nan andgit thyssera worda. Dha
gel['a]mp hit thaet h['i] genealaehton anre byrig the is gehaten Hiericho,
and dha saet thaer sum blind man be dham wege; and thatha he gehyrde thaes
folces faer mid tham Haelende, dha acsode he hwa thaer ferde. Hi cwaedon
him to, thaet thaet waere dhaes Haelendes faer. Tha begann he to hrymenne,
and cwaedh, Haelend, Dauides Bearn, gemiltsa m['i]n. Dha men, the beforan
tham Haelende ferdon, ciddon ongean dhone blindan, thaet he suwian sceolde.
He clypode tha miccle swidhor, Haelend, Dauides Bearn, gemiltsa m['i]n. Tha
st['o]d se Haelend, and het laedan thone blindan to him. Thadha he
genealaehte, tha acsode se Haelend hine, Hwaet wylt dhu thaet ic the d['o]?
He cwaedh, Drihten, thaet ic mage geseon. And se Haelend him cwaedh to,
Loca nu: thin geleafa haefdh dhe gehaeled. And he dhaerrihte geseah, and
fyligde tham Haelende, and hine maersode. Tha eal thaet folc, the thaet
wundor geseh, herede God mid micelre onbryrdnysse."

Dhyses godspelles anginn hrepode ures Haelendes throwunge, theah-hwaedhere
ne dhrowade h['e] na on dhysne timan; ac h['e] wolde feorran and lange aer
cydhan his dhrowunge his leorning-cnihtum, thaet h['i] ne sceoldon beon to
swidhe afyrhte thurh dha throwunge, thonne se tima come thaet h['e]
dhrowian wolde. Heora m['o]d weardh afyrht thurh Cr['i]stes segene, ac
h['e] h['i] eft gehyrte mid tham worde the h['e] cwaedh, "Ic arise of
deadhe on tham dhriddan daege." Tha wolde he heora geleafan gestrangian
{154} and getrymman mid wundrum. And h['i] dha comon to dhaere stowe thaer
se blinda man saet be dham wege, and Crist hine gehaelde aetforan gesihdhe
ealles thaes werodes, to dhi thaet he wolde mid tham wundre h['i] to
geleafan gebringan. Theah-hwaedhere tha wundra the Crist worhte, odher
dhing h['i] aeteowdon thurh mihte, and odhre dhing h['i] getacnodon thurh
geryno. He worhte tha wundra sodhlice thurh godcunde mihte, and mid tham
wundrum thaes folces geleafan getrymde; ac hwaedhre thaer waes odher dhing
digle on dham wundrum, aefter gastlicum andgite. Thes ['a]n blinda man
getacnode eall mancynn, the weardh ablend thurh Adames gylt, and asceofen
of myrhdhe neoxena-wanges, and gebroht to dhissum life the is widhmeten
cwearterne. Nu sind we ute belocene fram dham heofenlican leohte, and we ne
magon on dhissum life thaes ecan leohtes brucan; ne we his na mare ne
cunnon buton swa micel swa we dhurh Cristes lare on bocum raedadh. Theos
woruld, theah dhe heo myrige hw['i]ltidum gedhuht sy, nis heo hwaedhere dhe
gelicere dhaere ecan worulde, the is sum cweartern leohtum daege. Eal
mancyn waes, swa we aer cwaedon, ablend mid geleaflaeste and gedwylde; ac
thurh Cristes to-cyme we wurdon abrodene of urum gedwyldum, and onlihte
thurh geleafan. Nu haebbe we thaet leoht on urum mode, thaet is Cristes
geleafa; and we habbadh thone hiht thaes ecan lifes myrhdhe, theah dhe we
gyt lichamlice on urum cwearterne wunian.

Se blinda man saet aet thaere byrig the is geh['a]ten Hiericho. Hiericho is
gereht and geh['a]ten 'mona.' Se mona dedh aegdher ge wycxdh ge wanadh:
healfum mondhe he bidh weaxende, healfum he bidh wanigende. Nu getacnadh se
mona ure deadlice lif, and ateorunge ure deadlicnysse. On odherne ende men
beodh acennede, on otherne ende h['i] fordhfaradh. Thadha Crist com to
dhaere byrig Hiericho, the dhone monan getacnadh, tha underfeng se blinda
man gesihdhe. Thaet is, dhadha Crist com to ure deadlicnysse, and ure
menniscnysse underfeng, tha weardh mancyn onliht, and gesihdhe underfeng.
He saet widh dhone weig; and Crist cwaedh on his godspelle, "Ic eom {156}
weig, and sodhfaestnys, and l['i]f." Se man the nan dhing ne cann dhaes
ecan leohtes, he is blind; ac gif he gelyfdh on thone Haelend, thonne sitt
he widh thone weig. Gif he nele biddan thaes ecan leohtes, he sitt dhonne
blind be dham wege unbiddende. Se dhe rihtlice gelyfdh on Cr['i]st, and
geornlice bitt his sawle onlihtinge, he sitt be dham wege biddende. Swa hwa
swa oncnaewdh tha blindnysse his modes, clypige he mid inweardre heortan,
sw['a] sw['a] se blinda cleopode, "Haelend, Dauides Bearn, gemiltsa
m['i]n."

Seo menigu the eode beforan dham Haelende ciddon dham blindan, and heton
thaet he stille waere. Seo menigu getacnadh ure unlustas and leahtras the
us hremadh, and ure heortan ofsittadh, thaet we ne magon us swa geornlice
gebiddan, swa we behofedon. Hit gelimpdh gelomlice, thonne se man wile
yfeles geswican, and his synna gebetan, and mid eallum mode to Gode
gecyrran, dhonne cumadh tha ealdan leahtras the h['e] aer geworhte, and
h['i] gedrefadh his mod, and willadh gestillan his stemne, thaet he to Gode
ne clypige. Ac hwaet dyde se blinda, thatha thaet folc hine wolde
gestyllan? He hrymde dhaes dhe swidhor, odh thaet se Haelend his stemne
gehyrde, and hine gehaelde. Swa we sceolon eac d['o]n, gif us deofol drecce
mid menigfealdum gedhohtum and costnungum: we sceolon hryman swidhor and
swidhor to dham Haelende, thaet he todraefe dha yfelan costnunga fram ure
heortan, and thaet he onlihte ure mod mid his gife. Gif we dhonne
thurhwuniadh on urum gebedum, thonne mage we gedon mid urum hreame thaet se
Haelend stent, sedhe aer eode, and wile gehyran ure clypunge, and ure
heortan onlihtan mid godum and mid claenum gedhohtum. Ne magon dha yfelan
gedhohtas ['u]s derian, gif hi ['u]s ne liciadh; ac swa ['u]s swidhor
deofol bregdh mid yfelum gedhohtum, swa we beteran beodh, and Gode leofran,
gif we dhone deofol forseodh and ealle his costnunga, dhurh Godes fultum.

Hwaet is thaes Haelendes stede, odhdhe hwaet is his faer? He ferde dhurh
his menniscnysse, and he stod thurh tha godcundnysse. He ferde dhurh dha
menniscnysse, swa thaet he waes {158} acenned, and ferde fram stowe to
stowe, and deadh throwade, and of deadhe ar['a]s, and astah to heofenum.
This is his faer. He stent dhurh dha godcundnysse; fordhon dhe h['e] is
dhurh his mihte aeghwaer andweard, and ne dhearf na faran fram stowe to
stowe; fordhon dhe h['e] is on aelcere stowe thurh his godcundnysse. Thadha
he ferde, tha gehyrde he thaes blindan clypunge; and thatha he stod, tha
forgeaf he him gesihdhe; fordhan thurh dha menniscnysse he besargadh ures
modes blindnysse, and dhurh dha godcundnysse he forgifdh us leoht, and ure
blindnysse onliht. He cwaedh to dham blindan men, "Hwaet wilt dhu thaet ic
dhe do?" Wenst dhu thaet h['e] nyste hwaet se blinda wolde, sedhe hine
gehaelan mihte? Ac he wolde thaet se blinda baede; fordhon the h['e] tiht
aelcne swidhe gemaglice to gebedum: ac hwaedhere he cwydh on odhre stowe,
"Eower heofenlica Faeder wat hwaes ge behofiadh, aerdhan dhe ge hine
aeniges dhinges biddan," theah-hwaedhere wile se goda God thaet we hine
georne biddon; fordhan thurh dha gebedu bidh ure heorte onbryrd and gewend
to Gode.

Dha cwaedh se blinda, "La leof, do thaet ic maege geseon." Ne baed se
blinda nadhor ne goldes, ne seolfres, ne nane woruldlice dhing, ac baed his
gesihdhe. For nahte he tealde aenig dhing to biddenne buton gesihdhe;
fordhan dheah se blinda sum dhing haebbe, he ne maeg butan leohte geseon
thaet he haefdh. Uton fordhi geefenlaecan thisum men, the waes gehaeled
fram Criste, aegdher ge on lichaman ge on sawle: ne bidde we na lease
welan, ne gewitenlice wurdhmyntas; ac uton biddan leoht aet urum Drihtne:
na thaet leoht dhe bidh geendod, the bidh mid thaere nihte todraefed, thaet
dhe is gemaene ['u]s and nytenum; ac uton biddan thaes leohtes the we magon
mid englum anum geseon, thaet dhe naefre ne bidh geendod. To dham leohte
sodhlice ure geleafa us sceal gebringan, swa swa Crist cwaedh to dham
blindan menn, "L['o]ca nu, thin geleafa dhe gehaelde."

Nu smeadh sum ungeleafful man, Hu maeg ic gewilnian dhaes gastlican
leohtes, thaet thaet ic geseon ne maeg? Nu cwedhe ic to dham menn, thaet
dha dhing the h['e] understynt and undergytan {160} maeg, ne undergyt he
n['a] dha dhing thurh his lichaman, ac thurh his sawle; theah-hwaedhere ne
gesihdh nan man his sawle on dhisum life. Heo is ungesewenlic, ac
dheah-hwaedhere heo wissadh thone gesewenlican lichaman. Se lichama, dhe is
gesewenlic, haefdh lif of dhaere sawle, the is ungesewenlic. Gew['i]te
thaet ungesewenlice ut, thonne fyldh adune thaet gesewenlice; fordhan the
hit ne stod na aer dhurh hit sylf. Thaes lichoman lif is seo sawul, and
thaere sawle lif is God. Gewite seo sawul ut, ne maeg se mudh clypian,
theah dhe h['e] gynige; ne eage geseon, theah dhe hit open sy; ne n['a]n
limn ne dedh nan dhing, gif se lichama bidh sawulleas. Swa eac seo sawul,
gif God h['i] forlaet for synnum, ne dedh heo nan dhing to g['o]de. Ne maeg
nan man nan dhing to g['o]de gedon, butan Godes fultume. Ne bidh seo
synfulle sawul na mid ealle to nahte awend, dheah dhe heo gode adeadod sy;
ac heo bidh dead aelcere dugudhe and gesaeldhe, and bidh gehealden to dham
ecan deadhe, thaer thaer heo aefre bidh on pinungum wunigende, and
theah-hwaedhere naefre ne ateoradh.

Hu maeg the n['u] twynian thaes ecan leohtes, dheah hit ungesewenlic sy,
thonne thu haefst l['i]f of ungesewenlicre sawle, and the ne twynadh nan
dhing thaet thu sawle haebbe, dheah dhu h['i] geseon ne mage? Se blinda,
dhadha h['e] geseon mihte, tha fyligde h['e] dham Haelende. Se man gesihdh
and fylidh Gode, sedhe cann understandan God, and g['o]d weorc wyrcdh. Se
man gesihdh and nele Gode fylian, sedhe understent God, and nele g['o]d
wyrcan. Ac uton understandan God and g['o]d weorc wyrcean: uton behealdan
hw['i]der Crist gange, and him fylian; thaet is thaet we sceolon smeagan
hwaet h['e] taece, and hwaet him licige, and thaet mid weorcum gefyllan,
swa swa h['e] sylf cwaedh, "Se dhe me thenige, fylige h['e] me;" thaet is,
geefenlaece h['e] me, and onscunige aelc yfel, and lufige aelc g['o]d, swa
swa ic do. Ne teah Crist him na to on dhisum life land ne welan, swa swa he
be him sylfum cwaedh, "Deor habbadh hola, and fugelas habbadh nest, hwaer
h['i] restadh, and ic naebbe hwider ic ahylde min {162} heafod." Swa micel
he haefde swa he rohte, and leofode be odhra manna aehtum, se dhe ealle
dhing ['a]h.

We raedadh on Cristes bec thaet thaet folc raedde be him, thaet h['i]
woldon hine gelaeccan, and ahebban to cyninge, thaet he waere heora heafod
for worulde, swa swa he waes godcundlice. Thatha Crist ongeat dhaes folces
willan, dha fleah h['e] anstandende to anre d['u]ne, and his geferan
gewendon to s['ae], and se Haelend waes up on lande. Dha on niht eode se
Haelend up on dham waetere mid drium fotum, odhthaet he com to his
leorning-cnihtum, dhaer dhaer h['i] waeron on rewute. He forfleah thone
woruldlican wurdhmynt, thatha he waes to cyninge gecoren; ac he ne forfleah
na thaet edwit and dhone hosp, thatha dha Iudeiscan hine woldon on rode
ah['o]n. He nolde his heafod befon mid gyldenum cynehelme, ac mid
thyrnenum, swa swa hit gedon waes on his throwunge. He nolde on dhissum
life rixian hwilwendlice, sedhe ecelice rixadh on heofonum. Nis dheos
woruld na ure edhel, ac is ure wraecsidh; fordhi ne sceole we na besettan
urne hiht on thissum swicelum life, ac sceolon efstan mid godum geearnungum
to urum edhele, thaer we to gesceapene waeron, thaet is to heofenan rice.

Sodhlice hit is awriten, "Swa hwa swa wile beon freond thisre worulde, se
bidh geteald Godes feond." Crist cwaedh on sumere stowe, thaet "Se weig is
swidhe nearu and sticol, sedhe laet to heofonan rice; and se is swidhe
r['u]m and smedhe, sedhe laet to helle-wite." Se weig, sedhe laet to
heofenan rice, is fordhi nearu and sticol, fordhi thaet we sceolon mid
earfodhnysse geearnian urne edhel. Gif we hine habban willadh, we sceolon
lufian mildheortnysse, and claennysse, and sodhfaestnysse, and
rihtwisnysse, and eadmodnysse, and habban sodhe lufe to Gode and to mannum,
and d['o]n aelmessan be ure maedhe, and habban gemet on urum bigleofan, and
gehwilce odhere halige dhing began. Thas dhing we ne magon d['o]n butan
earfodhnyssum; ac gif we h['i] dodh, thonne mage we mid tham geswincum,
dhurh Godes fultum, astigan dhone sticolan weg the us gelaet to dham ecan
life. Se weg sedhe laet to forwyrde is fordhi brad and {164} smedhe, fordhi
the ['u]nlustas gebringadh thone man to forwyrde. Him bidh swidhe softe,
and nan geswinc thaet he fylle his galnysse, and druncennysse, and gytsunge
begange and modignysse, and dha unstrangan berype, and d['o]n swa hwaet swa
hine lyst: ac dhas undheawas and odhre swilce gelaedadh hine butan geswince
to ecum tintregum, buton he aer his ende yfeles geswice and g['o]d wyrce.
Dysig bidh se wegferenda man sedhe nimdh thone smedhan weg the hine
mislaet, and forlaet dhone sticolan the hine gebrincdh to dhaere byrig. Swa
eac we beodh sodhlice ungerade, gif we lufiadh tha sceortan softnysse and
dha hwilwendlican lustas to dhan swidhe, thaet hi us gebringan to dham ecan
pinungum. Ac uton niman thone earfodhran weg, thaet we her sume hwile
swincon, to dhy thaet we ecelice beon butan geswince. Eadhe mihte Crist,
gif he wolde, on thisum life wunian butan earfodhnyssum, and faran to his
ecan rice butan dhrowunge, and butan deadhe; ac he nolde. Be dham cwaedh
Petrus se apostol, "Crist dhrowode for us, and sealde us bysne, thaet we
sceolon fyligan his fotswadhum;" thaet is, thaet we sceolon sum dhing
throwian for Cristes lufon, and for urum synnum. Wel dhrowadh se man, and
Gode gecwemlice, sedhe windh ongean leahtras, and godnysse gefremadh, swa
swa he fyrmest maeg. Se dhe nan dhing nele on dhissum life dhrowian, he
sceal dhrowian unthances wyrsan dhrowunga on tham toweardan life.

Nu genealaecdh claene tid and halig, on thaere we sceolon ure gimeleaste
gebetan: cume fordhi gehwa cristenra manna to his scrifte, and his diglan
gyltas geandette, and be his l['a]reowes taecunge gebete; and tihte aelc
odherne to g['o]de mid godre gebysnunge, thaet eal folc cwedhe be ['u]s,
swa swa be dham blindan gecweden waes, dhadha his eagan waeron onlihte;
thaet is, Eall folc the thaet wundor geseah, herede God, sedhe leofadh and
rixadh ['a] butan ende. Amen.

{153} SHROVE SUNDAY.

Adsumpsit Jesus XII. discipulos suos: et reliqua.

It is here read in this gospel, which we now have heard from the deacon's
mouth, that "Jesus took his twelve disciples apart, and said to them,
Behold, we shall go to the city of Jerusalem, and then shall be fulfilled
all the things that have been written of me by the prophets. I shall be
betrayed to the Gentiles, and they shall mock and scourge me, and
afterwards slay me, and I shall arise from death on the third day. But his
disciples knew not the meaning of these words. Then it came to pass that
they came near to a city which is called Jericho, and there sat a certain
blind man by the way; and when he heard the passing of the people with
Jesus, he asked who was passing there. They said to him that Jesus was
passing. Then he began to cry, and said, Jesus, Son of David, have pity on
me. The men, who were going before Jesus, chided the blind man, that he
might be silent. He cried then much louder, Jesus, Son of David, have pity
on me. Jesus then stood, and bade them lead the blind man to him. When he
came near Jesus asked him, What wilt thou that I shall do unto thee? He
said, Lord, that I may see. And Jesus said to him, Look now: thy faith hath
healed thee. And he immediately saw, and followed Jesus, and glorified him.
Then all the people who saw that miracle glorified God with great fervour."

The beginning of this gospel touched our Saviour's passion, though he did
not suffer at this time; but he would from afar and long before make known
his passion to his disciples, that they might not be too much terrified by
his passion, when the time came that he would suffer. Their mind was
terrified by Christ's saying, but he again cheered them by the words which
he spake, "I will arise from death on the third day." He would then
strengthen and confirm {155} their faith with miracles. And they came then
to the place where the blind man sat by the way, and Christ healed him
before the sight of all the multitude, to the end that, with that miracle,
he might bring them to belief. But the miracles which Christ wrought
manifested one thing by power, and another thing they betokened by mystery.
He wrought those miracles indeed through divine power, and with those
miracles confirmed the people's faith; but yet there was another hidden
thing in those miracles, in a spiritual sense. The one blind man betokened
all mankind, who were blinded through Adam's sin, and thrust from the joy
of Paradise, and brought to this life, which is compared to a prison. Now
we are shut out from the heavenly light, and we may not, in this life,
enjoy the light eternal; nor know we of it more than so much as, through
Christ's teaching, we read in books. This world, though it may sometimes
seem gay, yet is no more like the world eternal, than is some prison to the
light day. All mankind, as we before said, was blinded with lack of faith
and error; but through Christ's advent we were drawn from our errors, and
enlightened by faith. We have now the light in our mind, that is Christ's
faith; and we have a hope of the joy of everlasting life, though we yet
bodily dwell in our prison.

The blind man sat at the city which is called Jericho. Jericho is
interpreted and called _moon_. The moon both waxes and wanes: for a half
month it is waxing, for a half it is waning. Now the moon betokeneth our
mortal life and the decay of our mortality. At the one end men are born, at
the other they depart. When Christ came to the city of Jericho, which
betokeneth the moon, the blind man received sight. That is, when Christ
came to our mortality, and assumed our human nature, mankind was
enlightened, and received sight. He sat by the way; and Christ said in
{157} his gospel, "I am the way, and truth, and life." The man who knows
nothing of the eternal light is blind; but if he believes in Jesus, then
sits he by the way. If he will not pray for the light eternal, then sits he
blind by the way, without prayer. He who rightly believes in Christ, and
fervently prays for his soul's enlightening, he sits by the way praying.
Whosoever is sensible of his mind's blindness, let him cry with inward
heart, as the blind man cried, "Jesus, Son of David, have pity on me."

The multitude that went before Jesus chided the blind man, and bade him be
still. The multitude betokens our evil desires and vices, which call to us
and occupy our hearts, so that we cannot pray so fervently as we ought. It
happens frequently when a man is desirous to withdraw from evil and atone
for his sins, and with his whole mind turn to God, that his old misdeeds,
which he had previously committed, will then come and afflict his mind, and
will still his voice, that he may not cry to God. But what did the blind
man, when the people would still him? He called so much the louder, until
Jesus heard his voice and healed him. So should we do also, if the devil
trouble us with manifold thoughts and temptations: we should call louder
and louder to Jesus, that he drive the evil temptations from our hearts,
and that he enlighten our mind with his grace. But if we continue praying,
then may we with our cry incline Jesus to stand, who was before passing on,
and to hear our cry, and enlighten our hearts with good and pure thoughts.
Evil thoughts cannot harm us, if they are not pleasing to us; but the more
the devil terrifies us with evil thoughts, so much the better shall we be,
and dearer to God, if we despise the devil and all his temptations through
God's assistance.

What is Jesus's standing, or what is his passing? He passed through his
human nature, and he stood through the divine nature. He passed through
human nature, so that he {159} was born, and passed from place to place,
and suffered death, and from death arose, and ascended to heaven. This is
his passing. He stands through his divine nature; because he is, by his
power, everywhere present, and needs not go from place to place; because he
is in every place through his divine nature. When he was passing he heard
the blind man's cry; and when he stood he gave him sight; because through
his human nature he bewails the blindness of our minds, and through his
divine nature he gives us light, and enlightens our blindness. He said to
the blind man, "What wilt thou that I do to thee?" Thinkest thou that he
knew not what the blind man desired, he who could heal him? But he would
that the blind man should pray; for he exhorts everyone very urgently to
prayers: for though he says, in another place, "Your heavenly Father
knoweth what ye require, before ye pray to him for anything," yet the good
God desires that we should fervently pray to him; because by prayers is our
heart stimulated and turned to God.

Then said the blind man, "Sir, do that I may see." The blind man prayed
neither for gold, nor silver, nor any worldly things, but prayed for his
sight. For naught he accounted it to pray for anything but sight; because,
though the blind may have something, he cannot without light see that which
he has. Let us then imitate this man who was healed by Christ, both in body
and in soul: let us pray, not for deceitful riches, nor transitory honours;
but let us pray to our Lord for light: not for that light which will be
ended, which will be driven away by the night, that which is common to us
and to the brutes; but let us pray for that light which we can see with
angels only, which shall never be ended. To that light verily our faith
shall bring us, as Christ said to the blind man, "Look now: thy faith hath
healed thee."

Now some unbelieving man will ask, How may I desire the spiritual light
which I cannot see? Now to that man I say, that the things which he
understands and may {161} comprehend, he understands those things not
through his body, but through his soul; yet no man sees his soul in this
life. It is invisible, but, nevertheless, it guides the visible body. The
body, which is visible, has life from the soul, which is invisible. If that
which is invisible depart, then will the visible fall down; because it
before stood not of itself. The life of the body is the soul, and the life
of the soul is God. If the soul depart, the mouth cannot cry, though it
gape; nor the eye see, though it be open; nor will any limb do anything, if
the body be soulless. So also the soul, if God, for its sins, forsake it,
it will do nothing good. No man may do anything good without God's support.
The sinful soul will not be wholly turned to naught, though it be rendered
dead to good; but it will be dead to every excellence and happiness, and
will be preserved to eternal death, where it will be ever continuing in
torments, and yet will never perish.

How canst thou now doubt of the eternal light, though it be invisible, when
thou hast life from an invisible soul, and thou doubtest not that thou hast
a soul, though thou canst not see it? The blind man, when he could see,
followed Jesus. That man sees and follows God, who can understand God, and
does good works. That man sees and will not follow God, who understands
God, and will not do good works. But let us understand God, and do good
works: let us behold whither Christ goes, and follow him; that is, that we
should meditate on what he teaches, and what is pleasing to him, and that
with works fulfil, as he himself said, "He who will serve me, let him
follow me;" that is, let him imitate me, and shun every evil, and love
every good, as I do. Christ gained for himself in this life neither land
nor riches, as he of himself said, "The beasts have holes, and the birds
have nests, where they rest, and I have not where I may lay down {163} my
head." He had as much as he recked of, and lived on the possessions of
other men, he who owned all things.

We read in the book of Christ that the people resolved concerning him, that
they would seize him, and set him up for king, that he might be their
temporal head, as he was divinely. When Christ perceived the people's will
he fled alone to a mountain, and his companions went to the sea, and Jesus
was up on land. Then by night Jesus went on the water with dry feet, until
he came to his disciples, where they were in a ship. He fled from worldly
honour, when he was chosen king; but he fled not from reproach and scorn,
when the Jews would hang him on a cross. He would not encircle his head
with a golden crown, but with one of thorns, as it was done at his passion.
He would not reign for a while in this life, who rules eternally in heaven.
This world is not our country, but is our place of exile; therefore should
we not set our hope in this deceitful life, but should hasten with good
deserts to our country, for which we were created, that is, to the kingdom
of heaven.

Verily it is written, "Whosoever will be a friend of this world, he shall
be accounted a foe of God." Christ said in some place, that "The way is
very narrow and steep which leads to the kingdom of heaven; and it is very
wide and smooth which leads to hell-torment." The way which leads to the
kingdom of heaven is narrow and steep, in order that we should with
difficulty gain our country. If we desire to obtain it, we should love
mercy, and chastity, and truth, and righteousness, and humility, and have
true love to God and to men, and give alms according to our means, and be
moderate in our food, and observe all other holy things. These things we
cannot do without difficulties; but if we do them, then may we with those
labours, through God's support, ascend the steep way which leads us to
eternal life. The way which leads to perdition is broad and smooth, because
wicked {165} lusts bring a man to perdition. It is very soft to him and no
labour to satiate his libidinousness and drunkenness, and practise
covetousness and pride, and rob the weak, and do whatsoever he lists: but
those evil practices and others such lead him without labour to eternal
torments, unless before his end he desist from evil and do good. Foolish is
the wayfaring man who takes the smooth way that misleads him, and forsakes
the steep which brings him to the city. So also shall we be truly
inconsiderate, if we love brief voluptuousness and transitory pleasures so
greatly that they bring us to eternal torments. But let us take the more
difficult way, that we may here for some time labour, in order to be
eternally without labour. Easily might Christ, had he been willing, have
continued in this life without hardships, and gone to his everlasting
kingdom without suffering, and without death; but he would not. Concerning
which Peter the apostle said, "Christ suffered for us, and gave us an
example, that we should follow his footsteps;" that is, that we should
suffer something for love of Christ, and for our sins. Well suffers the
man, and acceptably to God, who strives against wickedness, and promotes
goodness, as he best may. He who will suffer nothing in this life, shall
suffer against his will in the life to come.

Now is a pure and holy time drawing nigh, in which we should atone for our
remissness: let, therefore, every christian man come to his confessor, and
confess his secret sins, and amend by the teaching of his instructor; and
let everyone stimulate another to good by good example, that all people may
say of us, as was said of the blind man when his eyes were enlightened;
that is, All people who saw that miracle praised God, who liveth and
reigneth ever without end. Amen.

* * * * *

{166} DOMINICA PRIMA IN QUADRAGESIMA.

Ductus est Iesus in desertum a Spiritu: et reliqua.

Ic wolde eow trahtnian this godspel, dhe mann nu beforan eow raedde, ac ic
ondraede thaet ge ne magon dha micelan deopnysse thaes godspelles swa
understandan swa hit gedafenlic sy. Nu bidde ic eow thaet ge beon
gedhyldige on eowerum gedhance, odhthaet we dhone traht mid Godes fylste
oferraedan magon.

"Se Haelend waes gelaed fram tham Halgan Gaste to anum westene, to dhy
thaet he waere gecostnod fram deofle: and he dha faeste feowertig daga and
feowertig nihta, swa thaet he ne onbyrigde aetes ne waetes on eallum tham
fyrste: ac sidhdhan him hingrode. Tha genealaehte se costnere, and him to
cwaedh, Gif dhu sy Godes Sunu, cwedh to dhisum stanum thaet hi beon awende
to hlafum. Dha andwearde se Haelend, and cwaedh, Hit is awriten, ne leofadh
se mann na be hlafe anum, ac lyfadh be eallum dham wordum the gadh of Godes
mudhe. Tha genam se deofol hine, and gesette hine uppan dham scylfe thaes
heagan temples, and cwaedh, Gif dhu Godes Sunu sy, feall nu ad['u]n: hit is
awriten, thaet englum is beboden be dhe, thaet hi dhe on hira handum
ahebbon, thaet thu furdhon ne dhurfe dhinne fot aet stane aetspurnan. Tha
cwaedh se Haelend eft him to, Hit is awriten, Ne fanda thines Drihtnes. Tha
genam se deofol hine eft, and gesette hine uppan anre swidhe heahre dune,
and aeteowde him ealles middangeardes welan, and his wuldor, and cwaedh him
to, Ealle dhas dhing ic forgife dhe, gif dhu wilt feallan to minum fotum
and gebiddan the to me. Dha cwaedh se Haelend him to, Ga dhu underbaecc,
sceocca! Hit is awriten, Gehw['a] sceal hine gebiddan to his Drihtne anum,
and him anum dheowian. Tha forlet se deofol hine, and him comon englas to,
and him dhenodon."

Se Halga Gast laedde thone Haelend to tham westene, to dhy thaet he waere
thaer gecostnod. Nu wundradh gehw['a] h['u] se deofol dorste genealaecan to
dham Haelende, thaet he hine costnode: {168} ac h['e] ne dorste Cristes
f['a]ndian, gif him alyfed naere. Se Haelend com to mancynne fordhi thaet
he wolde ealle ure costnunga oferswidhan mid his costnungum, and
oferswidhan urne dhone ecan deadh mid his hwilwendlicum deadhe. Nu waes he
swa eadmod thaet he gedhafode dham deofle thaet he his fandode, and he
gedhafode lydhrum mannum thaet hi hine ofslogon. Deofol is ealra
unrihtwisra manna heafod, and tha yfelan men sind his lima: nu gedhafode
God thaet thaet heafod hine costnode, and thaet dha limu hine ahengon.

Tham deofle waes micel twynung, Hwaet Crist waere? His l['i]f naes na
gel['o]god swa swa odhra manna l['i]f. Crist ne aet mid gyfernysse, ne he
ne dr['a]nc mid oferflowendnysse, ne his eagan ne ferdon worigende geond
mislice lustas. Tha smeade se deofol hwaet he waere; hwaedher he waere
Godes Sunu, sedhe manncynne behaten waes. Cwaedh tha on his gedhance, thaet
he fandian wolde hwaet he waere. Dha faeste Crist feowertig daga and
feowertig nihta on ['a]n, dha on eallum tham fyrste ne cwaedh se deofol to
him thaet he etan sceolde, fordhan the h['e] geseh thaet him nan dhing ne
hingrode. Eft, dhadha Crist hingrode aefter swa langum fyrste, dha wende se
deofol sodhlice thaet he God naere, and cwaedh to him, "Hwi hingradh the?
Gif dhu Godes Sunu sy, wend thas stanas to hlafum, and et."

Eadhe mihte God, sedhe awende waeter to wine, and sedhe ealle gesceafta of
nahte geworhte, eadhelice he mihte awendan dha stanas to hlafum: ac he
nolde nan dhing don be dhaes deofles taecunge; ac cwaedh him to andsware,
"Ne lifadh na se man be hlafe anum, ac lifadh be dham wordum dhe gadh of
Godes mudhe." Swa swa thaes mannes lichama leofadh be hlafe, swa sceal his
sawul lybban be Godes wordum, thaet is, be Godes lare, the he thurh wise
menn on bocum gesette. Gif se lichama naefdh mete, oththe ne maeg mete
dhicgean, thonne forweornadh he, and adeadadh: swa eac seo sawul, gif heo
naefdh tha halgan lare, heo bidh thonne weornigende and maegenleas. Thurh
dha halgan lare heo bidh strang and onbryrd to Godes willan.

Tha waes se deofol aene oferswidhed fram Criste. "And he dha hine genam,
and baer upp on thaet templ, and hine sette aet {170} dham scylfe, and
cwaedh to him, Gif dhu Godes Sunu sy, sceot ad['u]n; fordhan the englum is
beboden be dhe, thaet h['i] dhe on handum ahebban, thaet thu ne dhurfe
dhinne f['o]t aet stane aetspurnan." Her beg['a]nn se deofol to reccanne
halige gewritu, and he leah mid thaere race; fordhan dhe h['e] is leas, and
nan sodhfaestnys nis on him; ac he is faeder aelcere leasunge. Naes thaet
na awriten be Criste thaet h['e] dha saede, ac waes awriten be halgum
mannum: h['i] behofiadh engla fultumes on thissum life, thaet se deofol
h['i] costnian ne mote swa swidhe swa he wolde. Swa hold is God mancynne,
thaet he haefdh geset his englas us to hyrdum, thaet h['i] ne sceolon na
gedhafian tham redhum deoflum thaet h['i] ['u]s fordon magon. Hi moton ure
afandian, ac h['i] ne moton us nydan to nanum yfle, buton we hit sylfe
agenes willan d['o]n, thurh tha yfelan tihtinge dhaes deofles. We ne beodh
na fulfremede buton we beon afandode: thurh dha fandunge we sceolon
gedheon, gif we aefre widhsacadh deofle, and eallum his larum; and gif we
genealaecadh urum Drihtne mid geleafan, and lufe, and godum weorcum; gif we
hwaer aslidon, arisan eft thaerrihte, and betan georne thaet dhaer tobrocen
bidh.

Crist cwaedh tha to dham deofle, "Ne sceal man fandigan his Drihtnes."
Thaet waere swidhe gilplic d['ae]d gif Crist scute dha ad['u]n, theah dhe
he eadhe mihte butan awyrdnysse his lima nydher asceotan, sedhe gebigde
thone heagan heofenlican bigels; ac he nolde nan dhing d['o]n mid gylpe;
fordhon the se gylp is an heafod-leahter; tha nolde he ad['u]n asceotan,
fordhon dhe he onscunode thone gylp; ac cwaedh, "Ne sceal man his Drihtnes
f['a]ndian." Se man f['a]ndiadh his Drihtnes, sedhe, mid dyslicum truwan
and mid gylpe, sum wundorlic dhing on Godes naman d['o]n wile, odhdhe sedhe
sumes wundres dyslice and butan neode, aet Gode abiddan wile. Tha waes se
deofol odhere sidhe thurh Cristes gedhyld oferswidhed.

"Tha genam he hine eft, and abaer hine ['u]pp on ane dune, and aetywde him
ealles middangeardes welan and his wuldor, and cwaedh to him, Ealle dhas
dhing ic forgife dhe, gif dhu wilt afeallan to minum fotum, and the to me
gebiddan." Dyrstelice spraec se deofol her, swa swa he aer spraec, thatha
he on {172} heofenum waes, thatha he wolde daelan heofonan rice widh his
Scyppend, and beon Gode gel['i]c; ac his dyrstignys hine awearp dha into
helle; and eac nu his dyrstignys hine genidherode, thadha he, dhurh Cristes
throwunge, forlet mancynn of his anwealde. He cwaedh, "Thas dhing ic
forgife dhe." Him dhuhte thaet he ahte ealne middangeard; fordhon dhe him
ne widhstod nan man aerdham the Crist com the hine gewylde.

Hit is awriten on halgum bocum, "Eordhe and eall hire gefyllednys, and eal
ymbhwyrft and tha dhe on dham wuniadh, ealle hit syndon Godes aehta," and
na deofles. Theah-hwaedhere Crist cwaedh on his godspelle be dham deofle,
thaet he waere middangeardes ealdor, and he sceolde beon ['u]t-adraefed. He
is dhaera manna ealdor, the lufiadh thisne middangeard, and ealne heora
hiht on thissum l['i]fe besettadh, and heora Scyppend forseodh. Ealle
gesceafta, sunne, and mona, and ealle tunglan, land, and s['ae], and
nytenu, ealle h['i] dheowiadh hyra Scyppende; fordhon the h['i] faradh
aefter Godes dihte. Se lydhra man ['a]na, thonne he forsihdh Godes beboda,
and fullg['ae]dh deofles willan, odhdhe thurh gytsunge, oththe dhurh
leasunge, odhdhe dhurh graman, odhdhe dhurh odhre leahtras, thonne bidh he
deofles dheowa, thonne he deofle gecwemdh, and thone forsihdh dhe hine
geworhte.

"Crist cwaedh dha to dham deofle, Ga dhu underbaecc, sceocca! Hit is
awriten, Man sceal hine gebiddan to his Drihtne, and him anum dheowian."
Quidam dicunt non dixisse Saluatorem, "Satane, uade retro," sed tantum
"Uade": sed tamen in rectioribus et uetustioribus exemplaribus habetur,
"Uade retro Satanas," sicut interpretatio ipsius nominis declarat; nam
diabolus _Deorsum ruens_ interpretatur. Apostolo igitur Petro dicitur a
X[=po], "Uade retro me," id est, _Sequere me_. Diabolo non dicitur, _Uade
retro me_, sed, "Uade retro," sicut jam diximus, et sic scripsit beatus
Hieronimus, in una epistola. He cwaedh to dham deofle, "Ga dhu underbaec."
Deofles nama is gereht, 'Nydher-hreosende.' Nydher he ahreas, and underbaec
he eode fram frimdhe his anginnes, thadha he waes ascyred fram dhaere
heofonlican blisse; on hinder he eode {174} eft thurh Cristes to-cyme; on
hinder he sceal g['a]n on domes daege, thonne he bidh belocen on helle-wite
on ['e]cum fyre, he and ealle his geferan; and h['i] naefre sidhdhan
['u]t-brecan ne magon.

Hit is awriten on dhaere ealdan ['ae], thaet nan man ne sceal hine gebiddan
to nanum deofelgylde, ne to nanum dhinge, buton to Gode anum; fordhon dhe
n['a]n gesceaft nys wyrdhe thaes wurdhmyntes, buton se ana sedhe Scyppend
is ealra dhinga: to him anum we sceolon ['u]s gebiddan; he ana is sodh
Hlaford and sodh God. We biddadh thingunga aet halgum mannum, thaet hi
sceolon ['u]s dhingian to heora Drihtne and to urum Drihtne; ne gebidde we
n['a], dheah-hwaedhere, us to him, swa swa we to Gode dodh, ne hi thaet
gedhafian nelladh; swa swa se engel cwaedh to Iohanne tham apostole, dhadha
he wolde feallan to his fotum: he cwaedh, "Ne do thu hit na, thaet thu to
me abuge. Ic eom Godes theowa, swa swa dhu and thine gebrodhra: gebide dhe
to Gode anum."

"Tha forl['e]t se deofol Crist, and him comon englas to, and him dhenodon."
He waes gecostnod swa swa mann, and aefter dhaere costnunge him comon
halige englas to, and him dhenodon, swa swa heora Scyppende. Buton se
deofol gesawe thaet Crist man waere, ne gecostnode he hine; and buton he
sodh God waere, noldon dha englas him dhenian. Mycel waes ures Haelendes
eadhmodnys and his gethyld on dhisre daede. He mihte mid anum worde
besencan dhone deofol on thaere deopan nywelnysse; ac h['e] ne aeteowde his
mihte, ac mid halgum gewritum he andwyrde dham deofle, and sealde us bysne
mid his gedhylde, thaet swa oft swa we fram dhwyrum mannum aenig dhing
throwiadh, thaet we sceolon wendan ure mod to Godes lare swidhor thonne to
aenigre wrace.

On dhreo wisan bidh deofles costnung: thaet is on tihtinge, on
lustfullunge, on gedhafunge. Deofol tiht ['u]s to yfele, ac we sceolon hit
onscunian, and ne geniman nane lustfullunge to dhaere tihtinge: gif thonne
ure mod nimdh gelustfullunge, thonne sceole we huru widhstandan, thaet
dhaer ne beo n['a]n gedhafung to dham yfelan weorce. Seo yfele tihting is
of deofle; {176} dhonne bidh oft thaes mannes m['o]d gebiged to dhaere
lustfullunge, hwilon eac asl['i]t to dhaere gedhafunge; fordhon the we sind
of synfullum flaesce acennede. Naes na se Haelend on dha wisan gecostnod;
fordhon dhe he waes of maedene acenned buton synne, and naes nan dhing
dhwyrlices on him. He mihte beon gecostnod thurh tihtinge, ac nan
lustfullung ne hrepede his m['o]d. Thaer naes eac nan gedhafung, fordhon
dhe dhaer naes nan lustfullung; ac waes dhaes deofles costnung fordhy eall
widhutan, and nan dhing widhinnan. Ungewiss com se deofol to Criste, and
ungewiss he eode aweig; fordhan the se Haelend ne geswutulode na him his
mihte, ac oferdr['a]f hine gedhyldelice mid halgum gewritum.

Se ealda deofol gecostnode urne faeder Ad['a]m on dhreo wisan: thaet is mid
gyfernysse, and mid idelum wuldre, and mid gitsunge; and tha weardh he
oferswidhed, fordhon the he gedhafode dham deofle on eallum tham dhrim
costnungum. Thurh gyfernysse he waes oferswidhed, thatha he dhurh deofles
lare aet dhone forbodenan aeppel. Thurh idel wuldor he waes oferswidhed,
dhadha he gelyfde dhaes deofles wordum, dhadha he cwaedh, "Swa maere ge
beodh swa swa englas, gif ge of tham treowe etadh." And h['i] dha gelyfdon
his leasunge, and woldon mid idelum gylpe beon beteran thonne h['i]
gesceapene waeron: dha wurdon h['i] wyrsan. Mid gytsunge he waes
oferswidhed, thatha se deofol cwaedh to him, "And ge habbadh gescead
aegdher ge g['o]des ge ['y]feles." Nis na gytsung on feo anum, ac is eac on
gewilnunge micelre gedhincdhe.

Mid tham ylcum dhrim dhingum the se deofol dhone frumsceapenan mann
oferswidhde, mid tham ylcan Crist oferswidhde hine, and astrehte. Thurh
gyfernysse fandode se deofol Cristes, dhadha he cwaedh, "Cwedh to dhysum
stanum thaet h['i] beon to hlafum awende, and et." Thurh idel wuldor he
fandode his, thatha he hine tihte thaet h['e] sceolde sceotan nydher of
dhaes temples scylfe. Thurh gitsunge he fandode his, dhadha he mid leasunge
him behet ealles middangeardes welan, gif he wolde feallan to his fotum. Ac
se deofol waes tha oferswidhed {178} dhurh Crist on tham ylcum gemetum the
he aer Adam oferswidhde; thaet he gewite fram urum heortum mid tham
innfaere gehaeft, mid tham the he inn-afaren waes and us gehaefte.

We gehyrdon on dhisum godspelle thaet ure Drihten faeste feowertig daga and
feowertig nihta on ['a]n. Dhadha he swa lange faeste, tha geswutelode he
tha micelan mihte his godcundnysse, thurh dha he mihte on eallum dhisum
andweardum life butan eordhlicum mettum lybban, gif he wolde. Eft, dhadha
him hingrode, tha geswutelode he thaet h['e] waes sodh man, and fordhi
metes behofode. Moyses se heretoga faeste eac feowertig daga and feowertig
nihta, to dhi thaet he moste underfon Godes ['ae]; ac he ne faeste na thurh
his agene mihte, ac thurh Godes. Eac se witega Elias faeste ealswa lange
eac thurh Godes mihte, and sidhdhan waes genumen butan deadhe of dhisum
life.

Nu is dhis faesten eallum cristenum mannum geset to healdenne on aelces
geares ymbryne; ac we moton aelce daeg ures metes brucan mid
forhaefednysse, dhaera metta the alyfede sind. Hw['i] is dhis faesten thus
geteald thurh feowertig daga? On eallum geare sind getealde dhreo hund daga
and fif and sixtig daga; thonne, gif we teodhiadh thas gearlican dagas,
thonne beodh thaer six and dhritig teodhing-dagas; and fram dhisum daege
odh thone halgan Easter-daeg sind twa and feowertig daga: d['o] thonne dha
six sunnan-dagas of dham getele, thonne beodh tha six and dhritig thaes
geares teodhing-dagas ['u]s to forhaefednysse getealde.

Swa swa Godes ['ae] ['u]s bebyt thaet we sceolon ealle tha dhing the us
gesceotadh of ['u]res geares teolunge Gode tha teodhunge syllan, swa we
sceolon eac on dhisum teodhing-dagum urne lichaman mid forhaefednysse Gode
to lofe teodhian. We sceolon ['u]s gearcian on eallum dhingum swa swa Godes
thenas, aefter thaes apostoles taecunge, on micclum gedhylde, and on halgum
waeccum, on faestenum, and on claennysse modes and lichaman; fordhi laesse
pleoh bidh tham cristenum men thaet he flaesces bruce, thonne he on
dhissere halgan tide w['i]fes bruce. {180} Laetadh aweg ealle saca, and
aelc geflitt, and gehealdadh thas tid mid sibbe and mid sodhre lufe;
fordhon ne bidh nan faesten Gode andfenge butan sibbe. And dodh swa swa God
taehte, tobrec dhinne hlaf, and syle dhone otherne dael hungrium men, and
laed into thinum huse w['ae]dlan, and dha earman aelfremedan men, and
gefrefra h['i] mid thinum godum. Thonne dhu nacodne geseo, scryd hine, and
ne forseoh dhin agen flaesc. Se mann the faest buton aelmyssan, h['e] dedh
swilce h['e] sparige his mete, and eft ett thaet h['e] ['ae]r mid
forhaefednysse foreode; ac thaet faesten taeldh God. Ac gif dhu faestan
wille Gode to gecwemednysse, thonne gehelp dhu earmra manna mid tham daele
dhe dhu the sylfum oftihst, and eac mid maran, gif dhe to onhagige.
Forb['u]gadh idele spellunge, and dyslice blissa, and bewepadh eowre synna;
fordhon dhe Crist cwaedh, "W['a] eow the nu hlihgadh, ge sceolon heofian
and wepan." Eft he cwaedh, "Eadige beodh dha dhe nu wepadh, fordhon dhe hi
sceolon beon gefrefrode."

We lybbadh mislice on twelf mondhum: nu sceole we ure gymeleaste on thysne
timan geinnian, and lybban Gode, we dhe odhrum timan us sylfum leofodon.
And swa hwaet swa we dodh to gode, uton d['o]n thaet butan gylpe and idelre
herunge. Se mann the for gylpe hwaet to g['o]de dedh, him sylfum to
herunge, naefdh he dhaes nane mede aet Gode, ac haefdh his wite. Ac uton
d['o]n swa swa God taehte, thaet ure godan weorc beon on dha wisan mannum
cudhe, thaet h['i] magon geseon ure g['o]dnysse, and thaet h['i] wuldrian
and herigan urne Heofenlican Faeder, God Aelmihtigne, sedhe forgilt mid
hundfealdum swa hwaet swa we dodh earmum mannum for his lufon, sedhe
leofadh and rixadh ['a] butan ende on ecnysse. Amen.

{167} THE FIRST SUNDAY IN LENT.

Ductus est Jesus in desertum a Spiritu: et reliqua.

I would expound to you this gospel which has just now been read before you,
but I fear that ye cannot understand the great depth of this gospel as it
is fitting. Now I pray you to be patient in your thoughts till, with God's
assistance, we can read over the text.

"Jesus was led by the Holy Ghost to a waste, in order that he might be
tempted by the devil: and he there fasted forty days and forty nights, so
that he tasted neither food nor drink in all that time: but he then
hungered. Then the tempter approached, and said to him, If thou art the Son
of God, say to these stones that they be turned to loaves. Then Jesus
answered, and said, It is written, Man liveth not by bread alone, but
liveth by all the words that go from the mouth of God. Then the devil took
him, and set him upon the summit of the lofty temple, and said, If thou art
the Son of God, fall now down: it is written, that angels are commanded
concerning thee, that they shall lift thee in their hands, that thou may
not dash thy foot on a stone. Then said Jesus again to him, It is written,
Tempt not thy Lord. Then the devil took him again, and set him upon a very
high mountain, and showed him all the wealth and glory of the world, and
said to him, All these things will I give thee, if thou wilt fall at my
feet, and adore me. Then said Jesus to him, Go thou behind, Satan! It is
written, Everyone shall adore his Lord alone, and him alone serve. Then the
devil left him, and angels came to him, and ministered unto him."

The Holy Ghost led Jesus to the waste, that he might there be tempted. Now
everyone will wonder how the devil durst approach Jesus to tempt him: but
he durst not tempt {169} Jesus, if it had not been allowed him. Jesus came
to mankind because he would overcome all our temptations by his
temptations, and overcome our eternal death with his temporary death. Now
he was so humble that he permitted the devil to tempt him, and he permitted
wicked men to slay him. The devil is the head of all unrighteous men, and
evil men are his limbs: now God permitted the head to tempt him, and the
limbs to crucify him.

To the devil it was a great doubt, What Christ were? His life was not
ordered like the lives of other men. Christ ate not with avidity, nor did
he drink with excess, nor did his eyes pass wandering amid various
pleasures. Then the devil meditated what he were; whether he were the Son
of God, who had been promised to mankind. He said then in his thoughts,
that he would prove what he were. When Christ was fasting forty days and
forty nights together, in all that time the devil did not say to him that
he should eat, because he saw that he hungered not. Afterwards, when Christ
hungered after so long a time, then verily the devil weened that he was not
God, and said to him, "Why hungerest thou? If thou art the Son of God, turn
these stones to loaves, and eat."

Easily might God, who turned water to wine, and he who wrought all
creatures from nothing, easily might he have turned the stones to loaves:
but he would do nothing by the devil's direction; but said to him in
answer, "Man liveth not by bread alone, but liveth by the words which go
from the mouth of God." As man's body lives by bread, so shall his soul
live by the words of God, that is, by God's doctrine, which, through wise
men, he has set in books. If the body has not food, or cannot eat food,
then it decays and dies: so likewise the soul, if it has not the holy
doctrine, it will be perishable and powerless. By the holy doctrine it will
be strong, and stimulated to God's will.

Then was the devil _once_ overcome by Christ. "And he then took him and
bare him up on the temple, and set him {171} on the summit, and said to
him, If thou art the Son of God, dart down; for it is commanded to angels
concerning thee, that they shall raise thee on their hands, that thou may
not dash thy foot against a stone." Here the devil began to expound the
holy scriptures, and he lied in his exposition; because he is false, and
there is no truth in him; but he is the father of all leasing. It was not
written of Christ what he there said, but was written of holy men: they
require the support of angels in this life, that the devil may not tempt
them so much as he would. So benevolent is God to mankind, that he has set
his angels over us as guardians, that they may not allow the fierce devils
to fordo us. They may tempt us, but they cannot compel us to any evil,
unless we ourselves do it of our own will, through the evil instigation of
the devil. We shall not be perfect unless we be tempted: through temptation
we shall thrive, if we ever resist the devil and all his precepts; and if
we draw nigh to our Lord with faith, and love, and good works; if we
anywhere slide down, arise forthwith, and earnestly mend what shall there
be broken.

Christ said to the devil, "No one shall tempt his Lord." It would have been
a very proud deed if Christ had cast himself down, though he easily might,
without injury of his limbs, have cast himself down, who bowed the high
arch of heaven; but he would do nothing in pride, because pride is a deadly
sin; so he would not cast himself down, because he would shun pride; but
said, "No one shall tempt his Lord." That man tempts his Lord, who, with
foolish confidence and with pride, will do something in the name of God, or
who will foolishly and without need pray to God for some miracle. Then was
the devil, by Christ's patience, overcome _a second time_.

"Then he took him again, and bare him up on a mountain, and showed him all
the riches of the world and its glory, and said to him, All these things
will I give thee, if thou wilt fall at my feet, and adore me."
Presumptuously spake the devil here, as he before spake, when he was in
heaven, when he {173} would share the heavenly kingdom with his Creator,
and be equal to God; but his presumption then cast him down into hell; and
now also his presumption humbled him, when he, through Christ's passion,
let mankind out of his power. He said, "These things will I give thee." It
seemed to him that he possessed all the world; because no man withstood him
before Christ came who subdued him.

It is written in holy books, "Earth and all its fullness, and all the globe
and those who dwell on it, all are God's possessions," and not the devil's.
Nevertheless, Christ said in his gospel concerning the devil, that he was
the prince of the world, and he should be driven out. He is the prince of
those men who love this world, and set all their hope in this life, and
despise their Creator. All creatures, sun, and moon, and all stars, land,
and sea, and cattle, all serve their Creator; because they perform their
course after God's direction. Wicked man alone, when he despises the
commandments of God, and fulfils the devil's will, either through
covetousness, or through leasing, or through anger, or through other sins,
then is he the devil's thrall, then is he acceptable to the devil, and
despises him who created him.

"Christ then said to the devil, Go thou behind, Satan! It is written, Man
shall adore his Lord, and serve him alone." Quidam dicunt non dixisse
Salvatorem, "Satane, vade retro," sed tantum "Vade": sed tamen in
rectioribus et vetustioribus exemplaribus habetur, "Vade retro Satanas,"
sicut interpretatio ipsius nominis declarat; nam diabolus _Deorsum ruens_
interpretatur. Apostolo igitur Petro dicitur a Christo, "Vade retro me," id
est, _Sequere me_. Diabolo non dicitur, _Vade retro me_, sed "Vade retro,"
sicut jam diximus, et sic scripsit beatus Hieronymus, in una epistola. He
said to the devil, "Go thou behind." The name of devil is interpreted,
_Falling down_. He fell down, and he went behind from the beginning of his
enterprize, when he was cut off from heavenly bliss; he went behind again
through Christ's advent; {175} he shall go behind on doomsday, when he
shall be shut up in hell in eternal fire, he and all his associates; and
they never afterwards may burst out.

It is written in the old law that no man shall worship any idol, nor
anything, save God alone; because no creature is worthy of that honour,
save him alone who is the Creator of all things: him only should we
worship; he alone is true Lord and true God. We pray for their
intercessions to holy men, that they may mediate for us with their Lord and
our Lord; still we do not worship them as we do God, nor would they permit
it; as the angel said to John the apostle, when he would fall at his feet:
he said, "Do thou it not, that thou bowest to me. I am God's servant, as
thou and thy brethren: worship God alone."

"Then the devil left Christ, and angels came to him, and ministered to
him." He was tempted as a man, and after the temptation holy angels came to
him, and ministered to him as to their Creator. Unless the devil had seen
that Christ was a man, he would not have tempted him; and unless he had
been true God, the angels would not have ministered to him. Great was our
Saviour's meekness and his patience in this deed. He might with one word
have sunk the devil into the deep abyss; but he manifested not his might,
but answered the devil with the holy scriptures, and gave us an example by
his patience, that, as often as we suffer anything from perverse men, we
should turn our mind to God's precepts rather than to any vengeance.

In three ways is temptation of the devil: that is in instigation, in
pleasure, in consent. The devil instigates us to evil, but we should shun
it, and take no pleasure in the instigation: but if our mind takes
pleasure, then should we at least withstand, so that there be no consent to
evil work. Instigation to evil is of the devil; but a man's mind is often
{177} bent to pleasure, sometimes also it lapses into consent; seeing that
we are born of sinful flesh. Not in this wise was Jesus tempted; because he
was born of a virgin without sin, and that there was nothing perverse in
him. He might have been tempted by instigation, but no pleasure touched his
mind. There was also no consent, because there was no pleasure; therefore
was the devil's temptation all without, and nothing within. Uncertain came
the devil to Christ, and uncertain he went away; seeing that Jesus
manifested not his power to him, but overcame him patiently by the holy
scriptures.

The old devil tempted our father Adam in three ways: that is with
greediness, with vain-glory, and with covetousness; and then he was
overcome, because he consented to the devil in all those three temptations.
Through greediness he was overcome, when, by the devil's instruction, he
ate the forbidden apple. Through vain-glory he was overcome, when he
believed the devil's words, when he said, "Ye shall be as great as angels,
if ye eat of that tree." And they then believed his leasing, and would in
their vain-glory be better than they had been created: then became they
worse. With covetousness he was overcome, when the devil said to him, "And
ye shall have the power to distinguish good from evil." Covetousness is not
alone in money, but is also in the desire of great dignity.

With the same three things with which the devil overcame the first-created
man, Christ overcame and prostrated him. Through greediness the devil
tempted Christ, when he said, "Say to these stones that they be turned to
loaves, and eat." Through vain-glory he tempted him, when he would
instigate him to dart down from the temple's summit. Through covetousness
he tempted him, when, with leasing, he promised him the wealth of all the
world, if he would fall at his feet. But the devil was overcome by Christ
by the {179} same means with which he had of yore overcome Adam; so that he
departed from our hearts made captive by the entrance at which he had
entered and made us captives.

We have heard in this gospel that our Lord fasted forty days and forty
nights together. When he had fasted so long he manifested the great power
of his godhead, by which he might, in all this present life, without
earthly food, have lived, if he had been willing. Afterwards, when he was
hungry, he manifested that he was a true man, and therefore required food.
Moses the leader fasted also forty days and forty nights, that he might
receive God's law; but he fasted not through his own power, but through
God's. The prophet Elijah also fasted as long through God's power, and was
afterwards, without death, taken from this life.

Now this fast is appointed to be held by all Christian men in the course of
every year; but we must also on each day eat our food with abstemiousness,
of those meats which are permitted. Why is this fast computed for forty
days? In every year there are reckoned three hundred and sixty-five days;
now, if we tithe these yearly days, then will there be six and thirty
tithing-days, and from this day to the holy Easter-day are two and forty
days: take then the six Sundays from that number, then there will be six
and thirty days of the year's tithing-days reckoned for our abstinence.

As God's law enjoins us that we should of all the things which accrue to us
from our yearly tillage give the tithe to God, so should we likewise on
these tithing-days tithe our body with abstinence to the praise of God. We
should prepare ourselves in all things as God's servants, according to the
apostle's teaching, with great patience, and with holy vigils, with fasts,
and with chastity of mind and body; for it is less perilous for a Christian
man to eat flesh, than at this holy tide to have intercourse with woman.
Set aside all {181} quarrels and every dispute, and hold this tide with
peace and with true love; for no fast will be acceptable to God without
peace. And do as God taught, break thy loaf, and give the second portion to
an hungry man, and lead into thy house the poor, and miserable strangers,
and comfort them with thy possessions. When thou seest one naked, clothe
him, and despise not thy own flesh. The man who fasts without alms does as
though he spares his food, and afterwards eats that which he had previously
forgone in his abstinence; but God contemns such fasting. But if thou wilt
fast to God's contentment, then help poor men with the portion which thou
withdrawest from thyself, and also with more, if it be thy pleasure. Avoid
idle discourse and foolish pleasures, and bewail your sins; for Christ
said, "Woe to you who now laugh, ye shall mourn and weep." Again he said,
"Blessed are they who now weep, for they shall be comforted."

We live diversely for twelve months: now we shall at this time repair our
heedlessness, and live to God, we who at other times have lived for
ourselves. And whatsoever good we do, let us do it without pride and vain
praise. The man who does any good for pride, to his own praise, will have
no reward with God, but will have his punishment. But let us do as God hath
taught, that our good works may be so known to men that they may see our
goodness, and glorify and praise our Heavenly Father, God Almighty, who
requites an hundredfold whatsoever we do to poor men for love of him who
liveth and reigneth ever without end to eternity. Amen.

* * * * *

DOMINICA IN MEDIA QUADRAGESIMA.

Abiit Iesus trans mare Galileae: et reliqua.

"Se Haelend ferde ofer dha Galileiscan s['ae], the is gehaten Tyberiadis,
and him filigde micel menigu, fordhon the hi {182} beheoldon dha tacna the
h['e] worhte ofer dha untruman men. Tha astah se Haelend up on ane dune,
and thaer s['ae]t mid his leorning-cnihtum, and waes dha swidhe gehende seo
halige Eastertid. Tha beseah se Haelend up, and geseah thaet dhaer waes
mycel mennisc toweard, and cwaedh to anum his leorning-cnihta, se waes
geh['a]ten Philippus, Mid hwam mage we bicgan hl['a]f dhisum folce? This he
cwaedh to f['a]ndunge thaes leorning-cnihtes: he sylf wiste hwaet he d['o]n
wolde. Dha andwyrde Philippus, Theah her waeron gebohte twa hund
peningwurdh hlafes, ne mihte furdhon hyra aelc anne bitan of dham
gelaeccan. Tha cwaedh an his leorning-cnihta, se h['a]tte Andreas, Petres
brodhor, Her byrdh ['a]n cnapa fif berene hlafas, and twegen fixas, ac to
hw['a]n maeg thaet to swa micclum werode? Tha cwaedh se Haelend, Dodh thaet
thaet folc sitte. And thaer waes micel g['ae]rs on dhaere stowe myrige on
to sittenne. And h['i] dha ealle saeton, swa swa mihte beon f['i]f dhusend
wera. Dha genam se Haelend tha f['i]f hl['a]fas, and bletsode, and tobraec,
and todaelde betwux dham sittendum: swa gel['i]ce eac tha fixas todaelde;
and h['i] ealle genoh haefdon. Thadha h['i] ealle fulle waeron, dha cwaedh
se Haelend to his leorning-cnihtum, Gaderiadh tha lafe, and h['i] ne
losion. And hi dha gegaderodon dha bricas, and gefyldon twelf wilian mid
dhaere lafe. Thaet folc, dha dhe dhis tacen geseah, cwaedh thaet Crist
waere sodh witega, sedhe waes toweard to dhisum middangearde."

Seo s['ae], the se Haelend oferferde, getacnadh thas andweardan woruld, to
dhaere com Crist and oferferde; thaet is, he com to dhisre worulde on
menniscnysse, and dhis lif oferferde; he com to deadhe, and of deadhe aras;
and astah up on ane dune, and thaer saet mid his leorning-cnihtum, fordhon
dhe he astah up to heofenum, and thaer sitt nudha mid his halgum. Rihtlice
is seo s['ae] widhmeten thisre worulde, fordhon dhe heo is hw['i]ltidum
smylte and myrige ['o]n to rowenne, hwilon eac swidhe hreoh and egeful on
to beonne. Swa is theos woruld; hw['i]ltidum heo is gesundful and myrige on
to wunigenne, hwilon heo is eac swidhe styrnlic, and mid mislicum thingum
{184} gemenged, swa thaet heo for oft bidh swidhe unwynsum on to
eardigenne. Hwilon we beodh hale, hwilon untrume; nu blidhe, and eft on
micelre unblisse; fordhy is this l['i]f, swa swa we aer cwaedon, thaere
s['ae] widhmeten.

Tha se Haelend gesaet up on dhaere dune, dha ah['o]f h['e] up his eagan,
and ges['e]h thaet dhaer waes micel mennisc toweard. Ealle tha dhe him to
cumadh, thaet is dha dhe bugadh to rihtum geleafan, tha gesihdh se Haelend,
and tham h['e] gemiltsadh, and hyra mod onliht mid his gife, thaet h['i]
magon him to cuman butan gedwylde, and dham h['e] forgifdh dhone gastlican
fodan, thaet h['i] ne ateorian be wege. Thadha he axode Philippum, hwanon
h['i] mihton hl['a]f dham folce gebicgan, dha geswutelode h['e] Philippes
nytennysse. Wel wiste Crist hwaet h['e] d['o]n wolde, and he wiste thaet
Philippus thaet nyste. Dha cwaedh Andreas, thaet an cnapa thaer baere fif
berene hlafas and twegen fixas. Tha cwaedh se Haelend, "Dodh thaet thaet
folc sitte," and swa fordhon swa we eow aer rehton. Se Haelend geseh thaet
hungrige folc, and h['e] h['i] mildheortlice fedde, aegdher ge thurh his
g['o]dnysse ge thurh his mihte. Hwaet mihte seo g['o]dnys ana, buton dhaer
waere miht mid thaere g['o]dnysse? His discipuli woldon eac thaet folc
fedan, ac h['i] naefdon mid hwam. Se Haelend haefde thone g['o]dan willan
to dham fostre, and tha mihte to dhaere fremminge.

Fela wundra worhte God, and daeghwamlice wyrcdh; ac dha wundra sind swidhe
aw['a]code on manna gesihdhe, fordhon dhe h['i] sind swidhe gewunelice.
Mare wundor is thaet God Aelmihtig aelce daeg f['e]t ealne middangeard, and
gewissadh tha g['o]dan, thonne thaet wundor waere, thaet he tha gefylde fif
dhusend manna mid fif hlafum: ac dhaes wundredon men, na fordhi thaet hit
mare wundor waere, ac fordhi thaet hit waes ungewunelic. Hwa syldh nu
waestm urum aecerum, and gemenigfylt thaet gerip of feawum cornum, buton se
dhe dha gemaenigfylde dha fif hlafas? Seo miht waes dha on Cristes handum,
and tha fif hlafas waeron swylce hit saed waere, na on eordhan besawen, ac
gemenigfyld fram dham dhe eordhan geworhte.

{186} This wundor is swidhe micel, and deop on getacnungum. Oft gehwa
gesihdh faegre stafas awritene, thonne heradh he dhone writere and tha
stafas, and nat hwaet hi maenadh. Se dhe cann dhaera stafa gescead, he
heradh heora faegernysse, and raed tha stafas, and understent hwaet h['i]
gemaenadh. On odhre wisan we sceawiadh metinge, and on odhre wisan stafas.
Ne gaedh na mare to metinge buton thaet thu hit geseo and herige: nis na
gen['o]h thaet thu stafas sceawige, buton dhu h['i] eac raede, and thaet
andgit understande. Swa is eac on dham wundre the God worhte mid tham fif
hlafum: ne bidh na gen['o]h thaet we thaes tacnes wundrian, oththe thurh
thaet God herian, buton we eac thaet gastlice andgit understandon.

Tha fif hlafas dhe se cnapa baer getacniadh tha fif b['e]c dhe Moyses se
heretoga sette on dhaere ealdan ['ae]. Se cnapa dhe hi baer, and heora ne
onbyrigde, waes thaet Iudeisce folc, dhe dha fif b['e]c raeddon, and ne
cudhe thaeron nan gastlic andgit, aerdhan dhe Crist com, and tha b['e]c
geopenode, and hyra gastlice andgit onwreah his leorning-cnihtum, and hi
sidhdhan eallum cristenum folce. We ne magon nu ealle tha fif b['e]c
areccan, ac we secgadh eow thaet God sylf hi dihte, and Moyses h['i]
awr['a]t, to steore and to lare dham ealdan folce Israhel, and eac ['u]s on
gastlicum andgite. Tha b['e]c waeron awritene be Criste, ac thaet gastlice
andgit waes tham folce digle, odh thaet Crist sylf com to mannum, and
geopenede thaera boca digelnysse, aefter gastlicum andgite.

Alii euangelistae ferunt, quia panes et pisces Dominus discipulis
distribuisset, discipuli autem ministrauerunt turbis. He tobr['ae]c dha fif
hlafas and sealde his leorning-cnihtum, and het beran dham folce; fordhon
the h['e] taehte him dha gastlican l['a]re: and h['i] ferdon geond ealne
middangeard, and bodedon, swa swa him Crist sylf taehte. Mid tham dhe h['e]
tobraec dha hlafas, tha waeron h['i] gemenigfylde, and weoxon him on
handum; fordhon dhe dha f['i]f b['e]c wurdon gastlice asmeade, and wise
{188} lareowas h['i] trahtnodon, and setton of dham bocum manega odhre
b['e]c; and we mid thaera boca lare beodh daeghwonlice gastlice gereordode.

Tha hl['a]fas waeron berene. Bere is swidhe earfodhe to gearcigenne, and
theah-hwaedhere fet dhone mann, thonne h['e] gearo bidh. Swa waes seo ealde
['ae] swidhe earfodhe and digle to understandenne; ac dheah-hwaedhere,
thonne we cumadh to dham smedman, thaet is to dhaere getacnunge, thonne
gereordadh heo ure mod, and gestr['a]ngadh mid thaere diglan lare. Fif
hlafas dhaer waeron, and fif dhusend manna thaer waeron gereordode; fordhan
dhe thaet Iudeisce folc waes underdheodd Godes ['ae], dhe st['o]d on fif
bocum awriten. Thadha Crist axode Philippum, and he his afandode, swa swa
we aer raeddon, tha getacnode he mid thaere acsunge thaes folces
nytennysse, the waes under dhaere ['ae], and ne cudhe thaet gastlice
andgit, dhe on dhaere ['ae] bediglod waes.

Dha twegen fixas get['a]cnodon sealm-sang and dhaera witegena cwydas. An
dhaera gecydde and bodode Cristes to-cyme mid sealm-sange, and odher mid
witegunge. Nu sind tha twa gesetnyssa, thaet is sealm-sang and witegung,
swylce h['i] syflinge waeron to dham f['i]f berenum hlafum, thaet is, to
dham f['i]f ['ae]licum bocum. Thaet folc, the dhaer gereordode, s['ae]t
['u]p on dham gaerse. Thaet gaers getacnode flaesclice gewilnunge, swa swa
se witega cwaedh, "Aelc flaesc is gaers, and thaes flaesces wuldor is
swilce wyrta blostm." Nu sceal gehw['a], sedhe wile sittan aet Godes
gereorde, and brucan thaere gastlican lare, oftredan thaet gaers and
ofsittan, thaet is, thaet he sceal dha flaesclican lustas gewyldan, and his
lichaman to Godes theowdome symle geb['i]gan.

Thaer waeron getealde aet dham gereorde fif dhusend wera; fordhon the dha
menn, the to dham gastlican gereorde belimpadh, sceolon beon werlice
geworhte, swa swa se apostol cwaedh; he cwaedh, "Beodh wacole, and standadh
on geleafan, and onginnadh werlice, and beodh gehyrte." Dheah gif wifmann
bidh werlice geworht, and strang to Godes willan, heo bidh thonne geteald
to dham werum the aet Godes mysan sittadh. Thusend getel bidh fulfremed,
and ne astihdh n['a]n getel ofer thaet. Mid {190} tham getele bidh
get['a]cnod seo fulfremednys dhaera manna dhe gereordiadh heora sawla mid
Godes l['a]re.

"Se Haelend het tha gegadrian tha l['a]fe, thaet h['i] losian ne sceoldon;
and h['i] dha gefyldon twelf wilion mid tham bricum." Dha l['a]fe dhaes
gereordes, thaet sind dha deopnyssa dhaere l['a]re the worold-men
understandan ne magon, tha sceolon dha lareowas gegaderian, thaet h['i] ne
losian, and healdan on heora faetelsum, thaet is, on heora heortan, and
habban aefre gearo, to teonne fordh thone wisdom and dha lare aegdher ge
dhaere ealdan ['ae] ge dhaere niwan. H['i] dha gegaderodon twelf wilian
fulle mid tham bricum. Thaet twelffealde getel getacnode tha twelf
apostolas; fordhan the h['i] underfengon tha digelnyssa thaere l['a]re, dhe
thaet laewede folc undergitan ne mihte.

"Thaet folc, dha the thaet wundor geseah, cwaedon be Criste, thaet he waere
sodh w['i]tega, dhe toweard waes." Sodh h['i] saedon, sumera dhinga:
w['i]tega h['e] waes, fordhan dhe h['e] wiste ealle towearde thing, and eac
fela dhing w['i]tegode, dhe beodh gefyllede butan twyn. He is witega, and
he is ealra witegena witegung, fordhan dhe ealle w['i]tegan be him
witegodon, and Crist gefylde heora ealra witegunga. Thaet folc geseah dha
thaet wundor, and h['i] dhaes swidhe wundredon. Thaet wundor is awriten,
and we hit gehyrdon. Thaet dhe on him heora eagan gedydon, thaet dedh ure
geleafa on ['u]s. H['i] hit gesawon, and we his gelyfadh the hit ne
gesawon; and we sind fordhi beteran getealde, swa swa se Haelend be ['u]s
on odhre stowe cwaedh, "Eadige beodh tha the me ne geseodh, and hi
hwaedhere gelyfadh on me, and mine wundra maersiadh."

Thaet folc cwaedh dha be Criste, thaet he waere sodh witega. Nu cwedhe we
be Criste, thaet he is dhaes Lifigendan Godes Sunu, sedhe waes toweard to
alysenne ealne middangeard fram deofles anwealde, and fram helle-w['i]te.
Thaet folc ne cudhe dhaera goda, thaet h['i] cwaedon, thaet he God waere,
ac saedon, thaet he witega waere. We cwedhadh nu, mid fullum geleafan,
thaet Crist is sodh witega, and ealra witegena Witega, and thaet he is
sodhlice dhaes Aelmihtigan Godes Sunu, ealswa mihtig swa his Faeder, {192}
mid dham h['e] leofadh and rixadh on annysse dhaes Halgan Gastes, ['a]
butan ende on ecnysse. Amen.

MIDLENT SUNDAY.

Abiit Jesus trans mare Galileae: et reliqua.

"Jesus went over the sea of Galilee, which is called of Tiberias, and a
great multitude followed him, because they {183} had seen the miracles
which he had wrought on the diseased men. Then Jesus went up into a
mountain, and there sat with his disciples, and the holy Easter-tide was
then very nigh. Jesus then looked up, and saw that there was a great
multitude coming, and said to one of his disciples, who was called Philip,
With what can we buy bread for this people? This he said to prove the
disciple: himself knew what he would do. Then Philip answered, Though two
hundred pennyworth of bread were bought, yet could not every one of them
get a morsel. Then said one of his disciples, who was called Andrew,
Peter's brother, Here beareth a lad five barley loaves, and two fishes, but
what is that for so great a multitude? Then said Jesus, Make the people
sit. And there was much grass on the place pleasant to sit on: and they
then all sat, about five thousand men. Then Jesus took the five loaves, and
blessed, and brake, and divided them among those sitting: in like manner
also he divided the fishes; and they all had enough. When they all were
full, Jesus said to his disciples, Gather the remainder, and let it not be
lost. And they gathered the fragments, and filled twelve baskets with the
remainder. The people, who saw this miracle, said that Christ was the true
prophet who was to come to this world."

The sea which Jesus passed over betokeneth this present world, which Christ
came to and passed over; that is he came to this world in human nature, and
passed over this life; he came to death, and from death arose; and went up
on a mountain, and there sat with his disciples, for he ascended to heaven,
and there sits now with his saints. Rightly is the sea compared to this
world, for it is sometimes serene and pleasant to navigate on, sometimes
also very rough and terrible to be on. So is this world; sometimes it is
desirable and pleasant to dwell in, sometimes also it is very rugged, and
mingled with divers things, so that it is too {185} often very unpleasant
to inhabit. Sometimes we are hale, sometimes sick; now joyful, and again in
great affliction; therefore is this life, as we before said, compared to
the sea.

When Jesus was sitting on the mountain, he lifted up his eyes, and saw that
there was a great multitude coming. All those who come to him, that is
those who incline to the right faith, Jesus sees, and on them he has pity,
and enlightens their understanding with his grace, that they may come to
him without error, and to these he gives ghostly food, that they may not
faint by the way. When he asked Philip, whence they could buy bread for the
people, he showed Philip's ignorance. Well Christ knew what he would do,
and he knew that Philip knew not. Then said Andrew, that a lad there bare
five barley loaves and two fishes. Then said Jesus, "Make the people sit,"
and so on, as we have before repeated it to you. Jesus saw the hungry
people, and he compassionately fed them, both by his goodness and by his
might. What could his goodness alone have done, unless there had been might
with that goodness? His disciples would also have fed the people, but they
had not wherewithal. Jesus had the good will to nourish them, and the power
to execute it.

God hath wrought many miracles and daily works; but those miracles are much
weakened in the sight of men, because they are very usual. A greater
miracle it is that God Almighty every day feeds all the world, and directs
the good, than that miracle was, that he filled five thousand men with five
loaves: but men wondered at this, not because it was a greater miracle, but
because it was unusual. Who now gives fruit to our fields, and multiplies
the harvest from a few grains of corn, but he who multiplied the five
loaves? The might was there in Christ's hands, and the five loaves were, as
it were, seed, not sown in the earth, but multiplied by him who created the
earth.

{187} This miracle is very great, and deep in its significations. Often
some one sees fair characters written, then praises he the writer and the
characters, but knows not what they mean. He who understands the art of
writing praises their fairness, and reads the characters, and comprehends
their meaning. In one way we look at a picture, and in another at
characters. Nothing more is necessary for a picture than that you see and
praise it: but it is not enough to look at characters without, at the same
time, reading them, and understanding their signification. So also it is
with regard to the miracle which God wrought with the five loaves: it is
not enough that we wonder at the miracle, or praise God on account of it,
without also understanding its spiritual sense.

The five loaves which the lad bare, betoken the five books which the leader
Moses appointed in the old law. The lad who bare them, and tasted not of
them, was the Jewish people, who read the five books, and knew therein no
spiritual signification, before Christ came, and opened the books, and
disclosed their spiritual sense to his disciples, and they afterwards to
all christian people. We cannot now enumerate to you all the five books,
but we will tell you that God himself dictated them, and that Moses wrote
them, for the guidance and instruction of the ancient people of Israel, and
of us also in a spiritual sense. These books were written concerning
Christ, but the spiritual sense was hidden from the people, until Christ
came himself to men, and opened the secrets of the books, according to the
spiritual sense.

Alii evangelistae ferunt, quia panes et pisces Dominus discipulis
distribuisset, discipuli autem ministraverunt turbis. He brake the five
loaves and gave to his disciples, and bade them bear them to the people;
for he taught them the heavenly lore: and they went throughout all the
world, and preached, as Christ himself had taught. When he had broken the
loaves then were they multiplied, and grew in his hands; for the five books
were spiritually devised, and wise doctors {189} expounded them, and
founded on those books many other books; and we with the doctrine of those
books are daily spiritually fed.

The loaves were of barley. Barley is very difficult to prepare, and,
nevertheless, feeds a man when it is prepared. So was the old law very
difficult and obscure to understand; but, nevertheless, when we come to the
flour, that is to the signification, then it feeds and strengthens our mind
with the hidden lore. There were five loaves, and there were five thousand
men fed; because the Jewish people was subject to God's law, which stood
written in five books. When Christ asked Philip, and proved him, as we
before read, by that asking he betokened the people's ignorance, who were
under that law, and knew not the spiritual sense which was concealed in
that law.

The two fishes betokened the Psalms and the sayings of the prophets. The
one of these announced and proclaimed Christ's advent with psalm-singing,
and the other with prophecy, as if they were meat to the five barley
loaves, that is, to the five legal books. The people, who were there fed,
sat on the grass. The grass betokened fleshly desire, as the prophet said,
"Every flesh is grass, and the glory of the flesh is as the blossom of
plants." Now should everyone who will sit at God's refection, and partake
of spiritual instruction, tread and press down the grass, that is, he
should overpower his fleshly lusts, and ever dispose his body to the
service of God.

There were counted at that refection five thousand males; because those men
who belong to the spiritual refection should be manfully made, as the
apostle said; he said, "Be watchful, and stand on faith, and undertake
manfully, and be bold." Though if a woman be manly by nature, and strong to
God's will, she will be counted among the men who sit at the table of God.
Thousand is a perfect number, and no number extends beyond it. With that
number is betokened the {191} perfection of those men who nourish their
souls with God's precepts.

"Jesus then bade the remainder to be gathered, that it might not be lost;
and they filled twelve baskets with the fragments." The remainder of the
refection, that is the depth of the doctrine, which secular men may not
understand, that should our teachers gather, that it may not be lost, and
preserve in their scrips, that is, in their hearts, and have ever ready to
draw forth the wisdom and doctrine both of the old law and of the new. They
gathered then twelve baskets full of the fragments. The twelvefold number
betokened the twelve apostles; because they received the mysteries of the
doctrine, which the lay folk could not understand.

"The people, who saw that miracle, said of Christ, that he was the true
prophet who was to come." In one sense they said the truth: he was a
prophet, for he knew all future things, and also prophesied many things
which will, without doubt, be fulfilled. He is a prophet, and he is the
prophecy of all prophets, for all the prophets have prophesied of him, and
Christ has fulfilled the prophecies of them all. The people saw the
miracle, and they greatly wondered at it. That miracle is recorded, and we
have heard it. What their eyes did in them, that does our faith in us. They
saw it, and we believe it, who saw it not; and we are therefore accounted
the better, as Jesus, in another place, said of us, "Blessed are they who
see me not, and, nevertheless, believe in me, and celebrate my miracles."

The people said of Christ, that he was a true prophet. Now we say of
Christ, that he is Son of the Living God, who was to come to redeem the
whole world from the power of the devil, and from hell-torment. The people
knew not of those benefits, that they might have said that he was God, but
they said that he was a prophet. We say now, with full belief, that Christ
is a true prophet, and Prophet of all prophets, and that he is truly Son of
the Almighty God, as mighty {193} as his Father, with whom he liveth and
reigneth in unity of the Holy Ghost, ever without end to eternity. Amen.

* * * * *

VIII. K[=L]. APRI[=L].

ANNUNCIATIO [=S]. MARIAE.

Missus est Gabrihel Angelas: et reliqua.

Ure se Aelmihtiga Scyppend, sedhe ealle gesceafta, buton aelcon antimbre,
thurh his wisdom gesceop, and thurh his willan gel['i]ffaeste, h['e]
gesceop mancynn to dhi thaet h['i] sceoldon mid gehyrsumnysse and
eadmodnysse dha heofenlican gedhincdhe geearnigan, the se deofol mid
ofermettum forwyrhte. Tha weardh eac se mann mid deofles lotwrencum
bepaeht, swa thaet he tobraec his Scyppendes bebod, and weardh deofle
betaeht, and eal his ofspring into helle-wite. Dha dheah-hwaedhere ofdhuhte
dham Aelmihtigum Gode ealles mancynnes yrmdha, and smeade hu he mihte his
hand-geweorc of deofles anwealde alysan; fordhi him ofhreow thaes mannes,
fordhon dhe h['e] waes bepaeht mid thaes deofles searo-craeftum. Ac him ne
ofhreow na dhaes deofles hryre; fordhan dhe h['e] naes thurh nane tihtinge
forlaered, ac h['e] sylf asmeade dha up-ahefednysse the he dhurh ahreas;
and he fordhi ['a] on ecnysse wunadh on forwyrde waelraew deofol.

Tha fram frymdhe mancynnes cydde se Aelmihtiga God, hwilon dhurh
getacnunga, hwilon dhurh witegunga, thaet he wolde mancynn ahreddan thurh
dhone the he ealle gesceafta mid geworhte, dhurh his agen Bearn. Nu waeron
dha witegunga swidhe menigfealdlice gesette on halgum gewritum, aerdham dhe
se Godes Sunu menniscnysse underfenge. Sume waeron eac be dhaere eadigan
Marian gewitegode. An dhaera witegunga is Isaiae, se awr['a]t betwux his
witegungum, thus cwedhende, "Efne sceal maeden geeacnian on hire innodhe,
and acennan Sunu, and his nama bidh gec['i]ged Emmanuhel," thaet is gereht
{194} on urum gedheode, 'God is mid us.' Eft Ezechihel se witega geseah on
his witegunge ['a]n belocen geat on Godes huse, and him cwaedh to sum
engel, "This geat ne bidh nanum menn geopenod, ac se Hlaford ana faerdh inn
thurh thaet geat, and eft ['u]t faerdh, and hit bidh belocen on ecnysse."
Thaet beclysede geat on Godes huse getacnode thone halgan maeigdhhad thaere
eadigan Marian. Se Hlaford, ealra hlaforda Hlaford, thaet is Crist, becom
on hire innodh, and dhurh h['i] on menniscnysse weardh acenned, and thaet
geat bidh belocen on ecnysse; thaet is, thaet Maria waes maeden aer dhaere
cenninge, and maeden on dhaere cenninge, and maeden aefter dhaere cenninge.

Tha witegunga be Cristes acennednysse and be dhaere eadigan Marian
maegdhhade sindon swidhe menigfealdlice on dhaere ealdan ['ae] gesette, and
se dhe h['i] asmeagan wile, thaer he h['i] afint mid micelre
genihtsumnysse. Eac se apostol Paulus cwaedh, "Thatha dhaera t['i]da
gefyllednys com, dha sende God Faeder his Sunu to mancynnes alysednysse."
Seo wurdhfulle s['a]nd weardh on dhisum daege gefylled, swa swa Cristes boc
us gewissadh, thus cwedhende, "Godes heah-engel, Gabrihel, waes asend fram
Gode to dhaere Galileiscan byrig Nazareth, to dham maedene the waes Maria
gehaten, and heo asprang of Dauides cynne, thaes maran cyninges, and heo
waes beweddod tham rihtwisan Iosepe:" et reliqua.

Ure alysednysse anginn we gehyrdon on dhisre daegtherlican raedinge, thurh
dha we awurpon tha derigendlican ealdnysse, and we sind getealde betwux
Godes bearnum, thurh Cristes flaesclicnysse. Swidhe thaeslic anginn
menniscre alysednysse waes thaet tha se engel weardh asend fram Gode to
dham maedene, to cydhenne Godes acennednysse thurh h['i]; fordhan dhe se
forma intinga mennisces forwyrdes waes, thatha se deofol asende odherne
deofol, on naeddran anlicnysse, to dham frumsceapenan w['i]fe Euan, h['i]
to beswicenne. Us becom dha deadh and forwyrd thurh w['i]f, and us becom
eft lif and hredding thurh wimman.

Se heah-engel, the cydde thaes Haelendes acennednysse, waes {196} gehaten
Gabrihel, thaet is gereht, 'Godes strengdh,' thone he bodode toweardne, the
se sealm-sceop mid thisum wordum herede, "Drihten is strang and mihtig on
gefeohte." On dham gefeohte, butan tweon, the se Haelend deofol oferwann,
and middangeard him aetbraed.

"Maria waes beweddod Iosepe dham rihtwisan." Hw['i] wolde God beon acenned
of beweddodan maedene? For micclum gesceade, and eac for neode. Thaet
Iudeisce folc heold Godes ['ae] on tham timan: seo ['ae] taehte, thaet man
sceolde aelcne wimman the cild haefde butan rihtre aewe staenan. Nu dhonne,
gif Maria unbeweddod waere, and cild haefde, thonne wolde thaet Iudeisce
folc, aefter Godes ['ae], mid stanum h['i] oftorfian. Dha waes heo, dhurh
Godes foresceawunge, tham rihtwisan were beweddod, and gehw['a] wende thaet
he dhaes cildes faeder waere, ac he naes. Ac dhadha Ioseph undergeat thaet
Maria mid cilde waes, tha weardh he dreorig, and nolde hire genealaecan, ac
dhohte thaet he wolde h['i] diglice forlaetan. Thadha Ioseph this smeade,
tha com him to Godes engel, and bebead him, thaet sceolde habban gymene
aegdher ge dhaere meder ge thaes cildes, and cwaedh, thaet thaet cild naere
of nanum men gestryned, ac waere of tham Halgan Gaste. Nis na hwaedhere se
Halga Gast Cristes Faeder, ac h['e] is genemned to dhaere fremminge Cristes
menniscnysse; fordhan dhe he is Willa and Lufu thaes Faeder and thaes Suna.
Nu weardh seo menniscnys thurh thone micclan Willan gefremmed, and is
dheah-hwaedhere heora Dhreora weorc untodaeledlic. Hi sind thry on
h['a]dum, Faeder, and Sunu, and Halig Gast, and an God untodaeledlic on
anre godcundnysse. Ioseph dha, swa swa him se engel bebead, haefde gymene
aegdher ge Marian ge dhaes cildes, and waes hyre gewita thaet heo maeden
waes, and waes Cristes fostor-faeder, and mid his fultume and frofre on
gehwilcum dhingum him dhenode on dhaere menniscnysse.

Se engel grette Marian, and cwaedh, thaet heo waere mid Godes gife afylled,
and thaet hyre waes God mid, and heo waes gebletsod betwux wifum. Sodhlice
heo waes mid Godes gife {198} afylled, fordhon dhe hire waes getidhod thaet
heo dhone ab['ae]r the astealde ealle gifa and ealle sodhfaestnyssa. God
waes mid hire, fordhan dhe he waes on hire innodhe belocen, sedhe belicdh
ealne middangeard on his anre handa. And heo waes gebletsod betwux wifum,
fordhan dhe heo, butan wiflicre bysnunge, mid wlite hyre maegdhh['a]des,
waes modor thaes Aelmihtigan Godes.

Se engel gehyrte h['i] mid his wordum, and cwaedh hire to, "Efne dhu scealt
geeacnian on dhinum innodhe, and thu acenst sunu." Oncnawadh nu, thurh thas
word, sodhne mannan acennedne of maedenlicum lichaman. His nama waes
Hiesus, thaet is Haelend, fordhan dhe h['e] gehaeldh ealle dha the on hine
rihtlice gelyfadh. "Thes bidh m['ae]re, and he bidh gec['i]ged Sunu thaes
Hexstan." Gelyfadh nu, thurh dhas w['o]rd, thaet he is sodh God of sodhum
Gode, and efen-ece his Faeder, of dham he waes aefre acenned butan anginne.
Crist heold Dauides cynesetl, na lichamlice ac gastlice; fordhan dhe he is
ealra cyninga Cyning, and rixadh ofer his gecorenan menn, aegdher ge ofer
Israhela folc ge ofer ealle odhre leodscipas, dha dhe on rihtum geleafan
wuniadh; and Crist h['i] ealle gebrincdh to his ecan rice. Israhel is
gecweden, 'God geseonde,' and Iacob is gecweden, 'Forscrencend.' Nu dha men
dhe God geseodh mid heora mode thurh geleafan, and tha dhe leahtras
forscrencadh, h['i] belimpadh to Godes r['i]ce, the naefre ne ateoradh.

Tha cwaedh Maria to dham engle, "H['u] maeg thaet beon thaet ic cild
haebbe, fordhan dhe ic nanes weres ne bruce? Ic geteohode min lif on
maegdhhade to geendigenne: hu maeg hit dhonne gewurdhan thaet ic, butan
weres gemanan, cennan scyle?" Tha andwyrde se engel dham maedene, "Se Halga
Gast cymdh ufen on dhe, and miht dhaes Hyhstan ofersceadewadh dhe." Thurh
dhaes Halgan Gastes fremminge, swa swa we aer cwaedon, weardh Crist acenned
on dhaere menniscnysse; and Maria his modor waes ofersceadewed dhurh mihte
thaes Halgan Gastes. Hu waes heo ofersceadewod? Heo waes swa ofersceadewod
thaet heo waes geclaensod and gescyld widh ealle leahtras, thurh {200}
mihte dhaes Halgan Gastes, and mid heofenlicum gifum gefylled and gehalgod.

Se engel cwaedh, "Thaet Halige, the of dhe bidh acenned, bidh geciged Godes
Sunu." Witodlice ealle menn beodh, swa swa se witega cwaedh, mid
unrihtwisnysse geeacnode, and mid synnum acennede, ac ure Haelend ana waes
geeacnod butan unrihtwisnysse, and butan synnum acenned; and he waes halig
thaerrihte swa hradhe swa h['e] mann waes, and fulfremed God, thaes
Aelmihtigan Godes Sunu, on anum hade mann and God. Dha cwaedh Maria to dham
engle, "Ic eom Godes dhinen; getimige me aefter dhinum worde." Micel
eadmodnys wunode on hyre mode, thatha heo dhus cleopode. Ne cwaedh heo na,
Ic eom Godes modor, odhdhe, Ic eom cwen ealles middangeardes, ac cwaedh,
"Ic eom Godes thinen;" swa swa us mynegadh thaet halige gewrit, thus
cwedhende, "Thonne dhu maere sy, geeadmed the sylfne on eallum dhingum, and
dhu gemetst gife and lean mid Gode." Heo cwaedh to dham engle, "Getimige me
aefter dhinum worde:" thaet is, Gewurdhe hit swa dhu segst, thaet dhaes
Aelmihtigan Godes Sunu becume on minne innodh, and mennisce edwiste of me
genime, and to alysednysse middangeardes fordhstaeppe of m['e], swa swa
brydguma of his brydbedde.

Thus becom ure Haelend on Marian innodh on thissum daege, dhe is gehaten
ANNUNTIATIO SANCTAE MARIAE, thaet is, Marian bodung-daeg gecweden; on tham
daege bodode se heah-engel Gabrihel dham claenum maedene Godes to-cyme to
mannum dhurh h['i], and heo gelyfde thaes engles bodunge, and swa mid
geleafan onfeng God on hyre innodh, and hine baer odh middewintres
maesse-daeg, and hine dha acende mid sodhre menniscnysse, sedhe aefre waes
wunigende on godcundnysse mid his Faeder, and mid tham Halgan Gaste, hi
dhry an God untodaeledlic.

Nu seigdh se godspellere, thaet Maria ferde, aefter thaes engles bodunge,
to hire magan Elisabeth, seo waes Zacharian wif. H['i] butu waeron
rihtwise, and heoldon Godes beboda untaellice. {202} Dha waeron h['i] butan
cilde, odhthaet h['i] waeron forwerede menn. Dha com se ylca engel Gabrihel
to Zacharian syx mondhum aerdhan dhe h['e] come to Marian, and cydde thaet
he sceolde be his ealdan wife sunu habban, Iohannem dhone Fulluhtere. Tha
weardh he ungeleafful thaes engles bodungum. Se engel dha him cwaedh to,
"Nu dhu nylt gelyfan minum wordum, beo dhu dumb odhthaet thaet cild beo
acenned." And he dha adumbode on eallum dham fyrste, for his
ungeleaffulnysse. "Nu com dha seo eadige Maria to his huse, and grette his
w['i]f, hyre magan, Elisabeth. Dha mid tham the thaet w['i]f gehyrde thaes
maedenes gretinge, dha blissode thaet cild Iohannes on his modor innodhe,
and seo moder weardh afylled mid tham Halgan Gaste, and heo clypode to
Marian mid micelre stemne, and cwaedh, Thu eart gebletsod betwux wifum, and
gebletsod is se waestm thines innodhes. Hu getimode me thaet mines Drihtnes
moder wolde cuman to me? Efne mid tham the seo stefn dhinre gretinge swegde
on m['i]num earum, dha blissode min cild on minum innodhe, and hoppode
ongean his Drihten, the thu berst on dhinum innodhe."

Thaet cild ne mihte na dha-gyt mid wordum his Haelend gegretan, ac he
gegrette hine mid blissigendum mode. Heo cwaedh, "Eadig eart dhu, Maria,
fordhon dhe thu gelyfdest tham wordum dhe the fram Gode gebodode waeron,
and hit bidh gefremmed swa swa hit dhe gecydd waes." Dha sang Maria
thaerrihte dhone lofsang the we singadh on Godes cyrcan, aet aelcum
aefensange, "Magnificat anima mea Dominum," and fordh odh ende. Thaet is,
"Min sawul maersadh Drihten:" et reliqua. Langsum hit bidh thaet we ealne
thisne lofsang ofertrahtnian; ac we wylladh scortlice oferyrnan dha
digelystan word. "God awearp dha rican of setle:" thaet sind dha modigan
dhe h['i] onhebbadh ofer heora maedhe. "And he ahof dha eadmodan;" swa swa
Crist sylf cwaedh on his godspelle, "Aelc dhaera the hine onhefdh, he sceal
beon geeadmet; and se dhe hine geeadmet, he sceal beon ahafen."

"God gefyldh tha hingrigendan mid his godum;" swa swa {204} he sylf cwaedh,
"Eadige beodh tha the sind ofhingrode and oflyste rihtwisnysse, fordhan dhe
h['i] sceolon beon gefyllede mid rihtwisnysse." "He forlet dha r['i]can
idele." Thaet sind dha r['i]can, tha dhe mid modignysse tha eordhlican
welan lufiadh swidhor thonne dha heofonlican. Fela riccra manna gedheodh
Gode, thaera dhe swa dodh swa swa hit awriten is, "Thaes r['i]can mannes
welan sind his sawle alysednyss." His welan beodh his sawle alysednyss, gif
h['e] mid tham gewitendlicum gestreonum beceapadh him thaet ece l['i]f, and
dha heofonlican welan mid Gode. Gif he dhis forgymeleasadh, and besett his
hiht on dham eordhlicum welan, thonne forlaet God hine idelne and aemtigne,
fram dham ecum godnyssum.

"God underfeng his cnapan Israhel." Mid tham naman syndon getacnode ealle
dha the Gode gehyrsumiadh mid sodhre eadmodnysse, tha he underfehdh to his
werode. "Swa swa h['e] spraec to urum faederum, Abrahame and his ofspringe
on worulda." God behet dham heahfaedere Abrahame, thaet on his cynne
sceolde beon gebletsod eal mancynn. Of Abrahames cynne aspr['a]ng seo
gesaelige Maria, and of Mar['i]an com Crist, aefter dhaere menniscnysse,
and thurh Crist beodh ealle dha geleaffullan gebletsode. Ne synd we na
Abrahames cynnes flaesclice, ac gastlice, swa swa se apostol Paulus cwaedh,
"Witodlice, gif ge cristene synd, thonne beo ge Abrahames ofspring, and
yrfenuman aefter beh['a]te." Thaet aeftemyste word is dhises lofsanges, "On
worulda;" fordhan dhe ure beh['a]t, the us God behet, dhurhwunadh ['a] on
worulda woruld butan ende.

Uton biddan nu thaet eadige and thaet gesaelige maeden Mar['i]an, thaet heo
us gedhingige to hyre agenum Suna and to hire Scyppende, Haelende Criste,
sedhe gewylt ealra dhinga mid Faeder and mid tham Halgum Gaste, ['a] on
ecnysse. Amen.

MARCH XXV.

THE ANNUNCIATION OF ST. MARY.

Missus est Gabrihel Angelus: et reliqua.

Our Almighty Creator, who created all creatures, without any matter through
his wisdom, and through his will animated them, he created mankind that
they might with obedience and humility merit those heavenly honours which
the devil through pride had forfeited. Then was man deceived by the devil's
wiles, so that he brake the command of his Creator, and was, with all his
offspring, delivered to the devil into hell-torment. Then, nevertheless,
the Almighty God was grieved for the miseries of all mankind, and he
meditated how he might redeem his handiwork from the power of the devil;
for he took pity on man, because he had been deceived by the wiles of the
devil. But he had no pity for the devil's fall, because he had not been
misled by any instigation, but had himself devised the presumption through
which he fell; and he therefore, to all eternity, dwelleth in perdition, a
bloodthirsty devil.

Then from the beginning of mankind the Almighty God made known, sometimes
by signs, sometimes by prophecies, that he would redeem mankind through him
with whom he had made all creatures, through his own Son. Now there were
very many prophecies recorded in the holy writings, before the Son of God
assumed human nature. Some were prophesied of the blessed Mary. One of
these prophecies is of Isaiah, who wrote, among his prophecies, thus
saying, "Behold, a virgin shall conceive, and bring forth a son, and his
name shall be called Emanuel," that is interpreted in our {195} tongue,
_God is with us_. Also Ezechiel the prophet saw in his prophecy a closed
gate in the house of God, and an angel said to him, "This gate shall be
opened to no man, for the Lord only will go in by that gate, and again go
out, and it shall be shut for ever." That closed gate in the house of God
betokened the holy maidenhood of the blessed Mary. The Lord, of all lords
Lord, that is Christ, entered her womb, and through her was brought forth
in human nature, and that gate is shut for ever; that is, Mary was a virgin
before the birth, and a virgin at the birth, and a virgin after the birth.

The prophecies of the birth of Christ and the virginity of the blessed Mary
are recorded very frequently in the old law, and he who searches will there
find them in great abundance. Also the apostle Paul said, "When the
fullness of times came, then God sent his Son for the redemption of
mankind." The glorious mission was on this day fulfilled, as the book of
Christ shows us, thus saying, "The archangel of God, Gabriel, was sent from
God to the Galilean city Nazareth, to the maiden who was called Mary, and
she sprang from the race of David, the great king, and she was wedded to
the righteous Joseph," etc.

The beginning of our redemption we heard in this daily lecture, through
which we have cast off pernicious age, and are accounted among the children
of God, through Christ's incarnation. A very fitting beginning of human
redemption was that when the angel was sent from God to the virgin, to
announce the birth of God through her; because the first cause of man's
perdition was when the devil sent another devil, in likeness of a serpent,
to the first-created woman Eve, for the purpose of deceiving her. Death and
perdition befell us through a woman, and afterwards life and salvation came
to us through a woman.

The archangel, who announced the birth of Christ, was {197} called Gabriel,
which is interpreted, _God's strength_, which he announced was to come, and
which the psalmist praised in these words, "The Lord is strong and mighty
in battle." In the battle, without doubt, in which Jesus overcame the
devil, and took from him the world.

"Mary was wedded to the righteous Joseph." Why would God be born of a
wedded virgin? For a great reason, and also of necessity. The Jewish
people, at that time, held God's law: the old law directed, that every
woman who had a child out of lawful wedlock should be stoned. Now,
therefore, if Mary had been unmarried, and had a child, the Jewish people,
according to God's law, would have stoned her with stones. Therefore was
she, by the providence of God, married to that righteous man, and everyone
imagined that he was the child's father, but he was not. But when Joseph
understood that Mary was with child, he was sad, and would not approach
her, but thought that he would privily dismiss her. While Joseph was
meditating this God's angel came to him, and commanded him, that he should
have care both of the mother and of the child, and said, that the child was
of no man begotten, but was of the Holy Ghost. Yet is the Holy Ghost not
the father of Christ, but he is named to the accomplishment of Christ's
humanity; for he is the Will and Love of the Father and of the Son. Now the
humanity was effected through the Great Will, and is, nevertheless, the
indivisible work of the Three. They are three in persons, Father, and Son,
and Holy Ghost, and one God indivisible, in one Godhead. Joseph then, as
the angel had commanded him, had care both of Mary and of the child, and
was her witness that she was a virgin; and was Christ's foster-father, and
with his support and comfort served him in everything in his human state.

The angel greeted Mary, and said, that she was filled with God's grace, and
that God was with her, and she was blessed among women. Verily she was
filled with God's grace, for {199} it was permitted her to bear him who
instituted all grace and all truth. God was with her, for he was shut in
her womb who compasses the whole earth with one hand. And she was blessed
among women, for she, without female example, with the beauty of
maidenhood, was mother of the Almighty God.

The angel encouraged her with his words, and said to her, "Behold thou
shalt conceive, and thou shalt bear a Son." Acknowledge now, through these
words, a true man, born of a maiden body. His name was Jesus, that is
_Saviour_, for he shall save all those who rightly believe in him. "He
shall be great, and he shall be called the Son of the Highest." Believe
now, through these words, that he is true God of true God, and co-eternal
with his Father, of whom he was ever begotten without beginning. Christ
held David's throne, not bodily but spiritually, for he is king of all
kings, and ruleth over his chosen people, both over the people of Israel
and over all other nations which abide in the right faith; and Christ will
bring them all to his eternal kingdom. Israel is interpreted, _Seeing God_,
and Jacob is interpreted, _Withering_. Now those men who see God in their
mind, through faith, and those who wither up sins, they belong to God's
kingdom, which shall never fail.

Then said Mary to the angel, "How may that be that I have a child, for I
have known no man? I had resolved to end my life in maidenhood: how can it
then be that I, without connexion with man, shall bring forth?" Then
answered the angel to the virgin, "The Holy Ghost shall come upon thee, and
the power of the Highest shall overshadow thee." Through the efficacy of
the Holy Ghost, as we before said, Christ was born in human nature; and
Mary his mother was overshadowed by the power of the Holy Ghost. How was
she overshadowed? She was so overshadowed that she was purified from, and
shielded against all {201} sins, by the power of the Holy Ghost, and with
heavenly grace filled and hallowed.

The angel said, "The holy thing that shall be born of thee shall be called
the Son of God." Verily all men are, as the prophet said, conceived in
iniquity and born in sins, but our Saviour alone was conceived without
iniquity, and born without sins; and he was holy as soon as he became man,
and perfect God, the Son of the Almighty God, in one person man and God.
Then said Mary to the angel, "I am God's handmaid; let it betide me
according to thy word." Great humility dwelt in her mind, when she thus
cried. She said not, I am the mother of God, or, I am queen of the whole
world, but said, "I am God's handmaid;" as the holy writ admonishes us,
thus saying, "When thou art great, humble thyself in all things, and thou
shalt find grace and reward with God." She said to the angel, "Let it
betide me according to thy word:" that is, Be it as thou sayst, that the
Son of the Almighty God enter my womb, and receive human substance from me,
and proceed from me, for the redemption of the world, as a bridegroom from
his bride-bed.

Thus did our Saviour enter the womb of Mary on this day, which is called
Annunciatio Sanctae Mariae, which is interpreted, THE ANNUNCIATION-DAY OF
MARY; on which day the archangel Gabriel announced to the pure virgin the
advent of God to men through her, and she believed the angel's
announcement, and so with faith received God into her womb, and bare him
until midwinter's mass-day, and then brought him forth in true human
nature, who was ever dwelling in divine nature with his Father and the Holy
Ghost, those three one God indivisible.

Now saith the evangelist, that Mary, after the annunciation of the angel,
went to her cousin Elizabeth, who was the wife of Zacharias. They were both
righteous, and held God's {203} commandments blamelessly. They were both
childless, till they were worn-out persons. But the same angel Gabriel came
to Zacharias six months before he came to Mary, and announced that he
should have a son by his aged wife, John the Baptist. But he believed not
the annunciation of the angel. The angel then said to him, "Since thou wilt
not believe my words, be thou dumb till the child shall be born." And he
was dumb during all that time for his disbelief. "Now came the blessed Mary
to his house, and greeted his wife Elizabeth, her cousin. When the woman
heard the virgin's greeting, the child John rejoiced in his mother's womb,
and the mother was filled with the Holy Ghost, and she cried to Mary with a
loud voice, and said, Thou art blessed among women, and blessed is the
fruit of thy womb. How hath it befallen me, that the mother of my Lord
should come to me? Lo, when the voice of thy greeting sounded in mine ears,
my child rejoiced in my womb, and leaped towards his Lord, whom thou
bearest in thy womb."

The child could not yet with words greet his Lord, but he greeted him with
a rejoicing mind. She said, "Blessed art thou, Mary, for thou hast believed
the words that were announced to thee from God, and it shall be
accomplished so as it hath been declared to thee." Then forthwith Mary sang
the hymn which we sing in God's church at every evensong, "Magnificat anima
mea Dominum," and so forth to the end. That is "My soul magnifieth the
Lord," etc. It will be tedious for us to expound all this hymn, but we will
shortly run over its most obscure words. "God hath cast the mighty from
their seat:" these are the proud, who lift themselves above their degree.
"And he hath exalted the humble;" as Christ himself said in his gospel,
"Everyone who exalteth himself shall be humbled; and he who humbleth
himself shall be exalted."

"God filleth the hungry with his good things;" as he {205} himself said,
"Blessed are they who are hungry and desirous of righteousness, for they
shall be filled with righteousness." "He hath sent the rich empty away."
Those are the rich, who with pride love earthly riches more than heavenly.
Many rich men thrive to God, those who do as it is written, "The rich man's
wealth is his soul's redemption." His wealth is his soul's redemption, if
he with those transitory treasures buy for himself eternal life, and
heavenly wealth with God. If he neglect this, and place his hope in earthly
wealth, then will God send him away void and empty, from everlasting good.

"God hath received his servant Israel." By that name are betokened all
those who obey God with true humility, whom he receives into his company.
"As he spake to our fathers, Abraham and his offspring for ever." God
promised the patriarch Abraham, that in his race all mankind should be
blessed. From the race of Abraham sprang the blessed Mary, and from Mary
came Christ, according to his human nature, and through Christ shall all
the faithful be blessed. We are not of Abraham's race after the flesh, but
spiritually, as the apostle Paul said, "Verily if ye are christians, then
are ye of Abraham's offspring, and heirs according to the promise." The
last words of this hymn are "For ever;" because our promise, which God hath
promised to us, continueth for ever and ever without end.

Let us now pray the blessed and happy Virgin Mary, that she intercede for
us to her own Son and Creator, Jesus Christ, who governs all things with
the Father and the Holy Ghost, ever to eternity. Amen.

* * * * *

{206} IN DOMINICA PALMARUM.

Cum adpropinquasset Iesus Hierosolimis, et uenisset Bethfage ad montem
Oliueti: et reliqua.

Cristes dhrowung waes geraedd nu beforan ['u]s, ac we willadh eow secgan nu
['ae]rest h['u] h['e] com to dhaere byrig Hierusalem, and genealaehte his
agenum deadhe, and nolde dha throwunge mid fleame forbugan.

"Se Haelend ferde to dhaere byrig Hierusalem, and dhadha h['e] genealaehte
dhaere dune Oliueti, tha sende he his twegen leorning-cnihtas, thus
cwedhende, G['a]dh to dhaere byrig the eow ongean is, and ge gem['e]tadh
thaerrihte get['i]gedne assan and his folan samod: untygadh h['i], and
laedadh to me:" et reliqua.

Tham folce weardh cudh thaet se Haelend araerde lytle aer Lazarum of
deadhe, sedhe laeg stincende feower niht on byrgene: tha comon tha togeanes
Criste the geleaffulle waeron, mid tham wurdhmynte, swa we aer cwaedon.
Comon eac sume dha ungeleaffullan, mid nanum wurdhmynte, ac mid micclum
graman, swa swa Iohannes se Godspellere cwaedh, Thaet "dha heafod-menn
thaes folces smeadon betwux him thaet hi woldon ofslean thone Lazarum, the
Crist of deadhe awrehte; fordhan dhe manega dhaes folces menn gelyfdon on
thone Haelend, thurh dhaes deadan mannes aerist." We wylladh nu fon on
thone traht thissere raedinge.

Tha twegen leorning-cnihtas the Crist sende aefter tham assan, h['i]
getacnodon tha l['a]reowas the God sende mancynne to laerenne. Twegen h['i]
waeron, for dhaere getacnunge the l['a]reow habban sceal. He sceal habban
lare, thaet he mage Godes folc mid wisdome laeran to rihtum geleafan, and
he sceal mid godum weorcum dham folce wel bysnian, and swa mid tham twam
dhingum, thaet is mid lare and godre bysnunge thaet laewede folc gebige
symle to Godes willan.

Se get['i]geda assa and his fola getacniadh twa folc, thaet is Iudeisc and
haedhen: Ic cwedhe, haedhen, fordhi the eal mennisc waes dha-gyt wunigende
on haedhenscipe, buton tham anum {208} Iudeiscan folce, the heold tha
ealdan ['ae] on dham timan. H['i] waeron get['i]gede, fordhan dhe eal
mancyn waes mid synnum bebunden, swa swa se witega cwaedh, "Anra gehwilc
manna is gewridhen mid rapum his synna." Tha sende God his apostolas and
heora aeftergengan to gebundenum mancynne, and het h['i] unt['i]gan, and to
him laedan. H['u] untigdon hi dhone assan and thone folan? H['i] bodedon
dham folce rihtne geleafan and Godes beboda, and eac mid micclum wundrum
heora bodunge getrymdon. Tha abeah thaet folc fram deofles theowdome to
Cristes biggencum, and waeron alysede fram eallum synnum thurh thaet halige
fulluht, and to Criste gelaedde.

Assa is stunt nyten, and unclaene, and toforan odhrum nytenum ungesceadwis,
and byrdhen-strang. Swa waeron men, aer Cristes to-cyme, stunte and
unclaene, dhadha h['i] dheowedon deofolgyldum and mislicum leahtrum, and
bugon to tham anlicnyssum the hi sylfe worhton, and him cwaedon to, "Thu
eart min God." And swa hwilce byrdhene swa him deofol on-besette, tha h['i]
baeron. Ac dhadha Crist com to mancynne, tha awende he ure stuntnysse to
ger['a]de, and ure unclaennysse to claenum dheawum. Se getemeda assa haefde
getacnunge thaes Iudeiscan folces, the waes getemed under thaere ealdan
['ae]. Se wilda fola haefde getacnunge ealles odhres folces, the waes
tha-gyt haedhen and ungetemed; ac h['i] wurdon getemede and geleaffulle
thatha Crist sende his leorning-cnihtas geond ealne middangeard, thus
cwedhende, "Faradh geond ealne middangeard, and laeradh ealle dheoda, and
fulliadh h['i] on naman thaes Faeder, and thaes Suna, and thaes Halgan
Gastes; and beodadh thaet hi healdon ealle dha beboda the ic eow taehte."

Thaera assena hlaford axode, hw['i] h['i] untigdon his assan? Swa eac dha
heafod-men gehwilces leodscipes woldon thwyrlice widhcwedhan Godes bodunge.
Ac dhadha h['i] gesawon thaet tha bydelas gehaeldon, thurh Godes mihte,
healte and blinde, and dumbum spraece forgeafon, and eac dha deadan to life
araerdon, tha ne mihton h['i] widhstandan tham wundrum, ac bugon ealle
endemes to Gode. Cristes leorning-cnihtas cwaedon, "Se {210} Hlaford
beh['o]fadh thaera assena, and sent hi eft ongean." Ne cwaedon h['i] na Ure
Hlaford, ne Dhin Hlaford, ac fordhrihte, Hlaford; fordhon dhe Crist is
ealra hlaforda Hlaford, aegdher ge manna ge ealra gesceafta. Hi cwaedon,
"He sent h['i] eft ongean." We sind gemanode and geladhode to Godes rice,
ac we ne sind na genedde. Thonne we sind geladhode, thonne sind we
untigede; and dhonne we beodh forlaetene to urum agenum cyre, thonne bidh
hit swilce we beon ongean asende. Godes myldheortnys is thaet we untigede
syndon; ac gif we rihtlice lybbadh, thaet bidh aegdher ge Godes gifu ge eac
ure agen geornfulnyss. We sceolon symle biddan Drihtnes fultum, fordhan dhe
ure agen cyre naefdh naenne fordhgang, buton he beo gefyrdhrod thurh thone
Aelmihtigan.

Ne het Crist him to laedan modigne stedan mid gyldenum geraedum
gefreatewodne, ac thone wacan assan he geceas him to byrdhre; fordhon the
he taehte symle eadmodnysse, and dhurh hine sylfne tha bysne sealde, and
dhus cwaedh, "Leorniadh aet me, thaet ic eom lidhe and swidhe eadmod, and
ge gemetadh reste eowrum sawlum." This waes gewitegod be Criste, and ealle
dha dhing the he dyde, aerdhan the he to men geboren waere.

Si['o]n is an d['u]n, and heo is gecweden, 'Sceawung-stow;' and Hierusalem,
'Sibbe gesihdh.' Si['o]nes dohtor is seo geladhung geleaffulra manna, the
belimpdh to dhaere heofenlican Hierusalem, on thaere is symle sibbe
gesihdh, butan aelcere sace, to dhaere us gebrincdh se Haelend, gif we him
gelaestadh.

Cristes leorning-cnihtas ledon hyra reaf uppan than assan, fordhan the
h['e] nolde on nacedum assan ridan. Reaf getacniadh rihtwisnysse weorc, swa
swa se w['i]tega cwaedh, "Drihten, thine sacerdas sind ymbscrydde mid
rihtwisnysse." Se nacoda assa bidh mid reafum gesadelod, dhonne se idela
man bidh mid wisra l['a]reowa mynegungum and gebisnungum to Godes handa
gefraetwod; and he dhonne byrdh Crist, swa swa se apostol cwaedh, "Ge sind
gebohte mid micclum wurdhe; wuldriadh fordhi, and beradh God on eowrum
lichaman." God we beradh on urum lichaman, fordhan dhe we beodh tempel and
{212} faetels thaes Halgan Gastes, gif we us widh fule leahtras gescyldadh:
be dham cwaedh se ylca apostol swidhe egeslice, "Se dhe gewemdh Godes
tempel, God hine fordedh." Se dhe ne bidh Godes tempel, he bidh deofles
tempel, and byrdh swidhe swaere byrdhene on his baece.

We wylladh secgan eow sum bigspell. Ne maeg nan man hine sylfne to cynge
gedon, ac thaet folc haefdh cyre to ceosenne thone to cyninge the him
sylfum licadh: ac sidhdhan he to cyninge gehalgod bidh, thonne haefdh h['e]
anweald ofer thaet folc, and h['i] ne magon his geoc of heora swuran
asceacan. Swa eac gehwilc man haefdh agenne cyre, aerdham the h['e]
syngige, hwedher h['e] wille filian deofles willan, odhdhe widhsacan.
Thonne gif h['e] mid deofles weorcum hine sylfne bebint, dhonne ne maeg he
mid his agenre mihte hine unbindan, buton se Aelmihtiga God mid strangre
handa his mildheortnysse hine unbinde. Agenes willan and agenre gymeleaste
he bidh gebunden, ac thurh Godes mildheortnysse he bidh unbunden, gif he
dha alysednysse eft aet Gode geearnadh.

Thaet folc dhe heora reaf wurpon under thaes assan f['e]t, thaet sind tha
martyras, the for Cristes geleafan sealdon heora agenne lichaman to
tintregum. Sume hi waeron on fyre forbaernde, sume on s['ae] adrencte, and
mid mislicum pinungum acwealde; and sealdon us bysne thaet we ne sceolon,
for nanum ehtnyssum odhdhe earfodhnyssum, urne geleafan forlaetan, and fram
Criste bugan, dhe m['a] dhe h['i] dydon. Menig man is cristen geteald on
sibbe, the wolde swidhe hradhe widhsacan Criste, gif him man bude thaet man
bead tham martyrum: ac his cristendom nis na herigendlic. Ac dhaes mannes
cristendom is herigendlic, sedhe nele, for nanre ehtnysse, bugan fram
Criste, ne for swurde, ne for fyre, ne for waetere, ne for hungre, ne for
bendum; ac aefre hylt his geleafan mid Godes h['e]rungum, odh his lifes
ende.

Tha dhe dhaera treowa bogas heowon, and mid tham Cristes weig gedaefton,
thaet sind tha lareowas on Godes cyrcan, the plucciadh tha cwydas dhaera
apostola and heora aeftergengena, {214} and mid tham Godes folce gewisiadh
to Cristes geleafan, thaet h['i] beon gearwe to his faerelde.

Thaet folc dhe Criste beforan st['o]p, and thaet dhe him fyligde, ealle
h['i] sungon, "Osanna Filio Dauid," thaet is on urum gedheode, "Sy h['ae]lo
Dauides Bearne." Tha dhe Criste beforan stopon, tha sind dha heahfaederas
and tha w['i]tegan, dhe waeron ['ae]r Cristes flaesclicnysse; and dha dhe
him baeftan eodon, thaet sind dha dhe aefter Cristes acennednysse to him
gebugon, and daeghwamlice bugadh: and ealle h['i] singadh aenne lofsang;
fordhan dhe w['e] and h['i] ealle healdadh aenne geleafan, swa swa Petrus
se apostol cwaedh, dhadha he spraec be dham heahfaederum, "We gelyfadh
thaet we beon gehealdene thurh Cristes gife, swa swa h['i]."

H['i] cwaedon "Dauides Bearn," fordhan the Crist is thaes maeran
cyne-cynnes Dauides, aefter thaere menniscnysse. Of dham cynne waes seo
eadige Maria his modor. Hi sungon, "Gebletsod is se dhe com on Godes
naman." Se Haelend com on Godes naman, fordhan the se Heofenlica Faeder
hine asende ['u]s to alysednysse; and ealle dha wundra the h['e] worhte, on
eallum he herede and wuldrode his Faeder naman. "Sy haelo Dauides Bearne on
heahnyssum." Thaes Haelendes to-cyme and his dhrowung waes halwendlic
aegdher ge mannum ge englum; fordhan dhe w['e] geeacniadh heora werod, the
se feallenda deofol gewanode; be dham cwaedh se apostol Paulus, "Thaet
sceoldon ealle heofenlice dhing and eordhlice beon ge-edstadhelode on
Criste."

Se Haelend waes wunigende binnan dham temple of dhisum daege odh nu on
dhunres-daeg, and aegdher ge mid l['a]re ge mid wundrum thaet folc tihte to
sodhfaestnysse and to rihtum geleafan. Tha namon dha heafod-men ['a]ndan
ongean his l['a]re, and syrwedon mid micelre smeaunge, hu hi mihton hine to
deadhe gebringan. Ne mihte se deadh him genealaecan, gif he sylf nolde, ac
he com to mannum to dhi thaet he wolde beon gehyrsum his Faeder odh deadh,
and mancynn alysan fram dham ecan deadhe mid his hwilwendlicum deadhe.
Theah-hwaedhere {216} ne nydde he na thaet Iudeisce folc to his cwale, ac
deofol h['i] tihte to dham weorce, and God thaet gedhafode, to alysednysse
ealles geleaffulles mancynnes.

We habbadh oft gesaed, and g['i]t secgadh, thaet Cristes rihtwisnys is swa
micel, thaet he nolde niman mancyn neadunga of dham deofle, buton he hit
forwyrhte. He hit forwyrhte dhadha he tihte thaet folc to Cristes cwale,
thaes Aelmihtigan Godes; and dha thurh his unscaedhdhigan deadh wurdon we
alysede fram dham ecan deadhe, gif we us sylfe ne forpaeradh. Tha getimode
dham redhan deofle swa swa dedh tham graedigan fisce, the gesihdh thaet
['ae]s, and ne gesihdh dhone angel dhe on dham aese sticadh; bidh thonne
graedig thaes aeses, and forswylcdh thone angel fordh mid tham aese. Swa
waes tham deofle: he geseh dha menniscnysse on Criste, and na dha
godcundnysse: dha sprytte he thaet Iudeisce folc to his slege, and gefredde
dha thone angel Cristes godcundnysse, thurh dha h['e] waes to deadhe
aceocod, and ben['ae]med ealles mancynnes thara dhe on God belyfadh.

Naes na Cristes dhrowung gefremmed on thisum daege, ac dha feower
godspelleras awriton his dhrowunga on feower gesetnyssum; tha ane we
raedadh nu to-daeg, and dha odhre on dhisre wucan. Tha Iudei gen['a]mon
hine on frige-aefen, and heoldon hine dha niht, and dhaes on merigen h['i]
hine gefaestnodon on rode mid feower naegelum, and mid spere gewundedon.
And dha embe n['o]n-tid, thatha h['e] fordhferde, tha comon twegen gelyfede
men, Ioseph and Nichodemus, and bebyrigdon his l['i]c aer aefene, on niwere
dhryh, mid deorwyrdhum reafum bewunden. And his l['i]c laeg on byrgene tha
saeter-niht and sunnan-niht; and seo godcundnys waes on dhaere hwile on
helle, and gewradh thone ealdan deofol, and him of-anam Ad['a]m, thone
frumsceapenan man, and his w['i]f Euan, and ealle dha dhe of heora cynne
Gode ['ae]r gecwemdon. Tha gefredde se deofol thone angel the he ['ae]r
graedelice forswealh. And Crist ar['a]s of deadhe on thone easterlican
sunnan-daeg, the nu bidh on seofon nihtum; be dham is gelimplicor thonne
mare to reccenne thonne nu sy: ac uton nu sprecan be dhyses daeges
wurdhmynte.

{218} Se gewuna stent on Godes cyrcan, thurh lareowas geset, thaet gehwaer
on Godes geladhunge se sacerd bletsian sceole palm-twigu on dhisum daege,
and h['i] swa gebletsode dham folce daelan; and sceolon dha Godes theowas
singan dhone lofsang, the thaet Iudeisce folc sang togeanes Criste, thatha
he genealaehte his dhrowunge. We geeuenlaecadh tham geleaffullum of dham
folce mid thisre daede, fordhan dhe hi baeron palm-twigu mid lofsange
togeanes tham Haelende. Nu sceole we healdan urne palm, odhthaet se sangere
onginne dhone offring-s['a]ng, and geoffrian thonne Gode dhone palm, for
dhaere getacnunge. Palm getacnadh syge. Sygefaest waes Crist thatha he
dhone micclan deofol oferwann, and us generede: and we sceolon beon eac
sygefaeste thurh Godes mihte, swa thaet we ure undheawas, and ealle
leahtras, and dhone deofol oferwinnan, and ['u]s mid godum weorcum
geglencgan, and on ende ures lifes betaecan Gode dhone palm, thaet is, ure
sige, and dhancian him georne, thaet we, dhurh his fultum, deoful
oferwunnon, thaet he us beswican ne mihte.

Synfulra manna deadh is yfel and earmlic, fordhan dhe h['i] faradh of
dhisum scortan life to ecum pinungum: and rihtwisra manna deadh is
deorwyrdhe, fordhi dhonne h['i] geendiadh dhis geswincfulle l['i]f, thonne
beodh h['i] gebrohte to dham ecan life, and bidh thonne swylce heora ende
beo anginn; fordhan dhe h['i] ne beodh na deade, ac beodh awende of deadhe
to life. Se lichama, dhe is thaere sawle reaf, anbidadh thaes micclan
domes; and dheah he beo to duste formolsnod, God hine araerdh, and
gebrincdh togaedere sawle and lichaman to dham ecan life; and bidh thonne
gefylled Cristes beh['a]t, dhe dhus cwaedh, "Thonne sc['i]nadh dha
rihtwisan swa swa sunne on heora Faeder r['i]ce," sedhe leofadh and rixadh
['a] butan ende on ecnysse. Amen.

Circlice dheawas forbeodadh to secgenne aenig spel on tham thrym
swig-dagum.

{207} FOR PALM SUNDAY.

Cum adpropinquasset Jesus Hierosolymis, et venisset Bethfage ad montem
Oliveti: et reliqua.

Christ's passion has just been read before us, but we will first say to you
how he came to the city of Jerusalem, and approached his own death, and
would not by flight avoid his passion.

"Jesus went to the city of Jerusalem, and when he approached the mount of
Olives, he sent two of his disciples, thus saying, Go to the town which is
before you, and ye shall straightways find an ass tied and its foal also:
untie them, and lead them to me," etc.

It was known to the people that Christ a little before had raised Lazarus
from death, who had lain stinking four nights in the grave: then those, who
were believing, came to meet Christ with the honours which we have already
mentioned. Some also who believed not came, with no honours, but with great
wrath, as John the Evangelist said, That "the chief priests of the people
consulted among themselves how they should slay Lazarus, whom Christ had
raised from the dead; because many men of the people believed in Jesus, by
reason of the dead man's rising." We will now proceed to the exposition of
this text.

The two disciples whom Christ sent after the ass betokened the teachers
whom God sends to instruct mankind. They were two, because of the character
which a teacher should have. He should have learning, that he may with
wisdom instruct God's people in true belief, and he should, by good works,
give good example to the people, and so, with those two things, that is,
with learning and good example, ever incline the lay folk to God's will.

The tied ass and its foal betoken two people, that is, the Jewish and the
heathen: I say, heathen, because all mankind was yet continuing in
heathenism, save only the Jews, {209} who observed the old law at that
time. They were tied; for all mankind was bound with sins, as the prophet
said, "Every man is bound with the ropes of his sins." Then God sent his
apostles and their successors to bound mankind, and bade untie, and lead
them to him. How untied they the ass and the foal? They preached to the
people right belief and God's commandments, and also by many miracles
confirmed their preaching. The people then inclined from the service of the
devil to the worship of Christ, and were freed from all sins, through holy
baptism, and led to Christ.

An ass is a foolish beast, and unclean, and stupid, compared with other
beasts, and strong for burthens. So were men, before Christ's advent,
foolish and unclean, while they ministered to idols, and divers sins, and
bowed to the images, which they themselves had wrought, and said to them,
"Thou art my God." And whatsoever burthen the devil set on them they bare.
But when Christ came to mankind, then turned he our foolishness to reason,
and our uncleanness to pure morals. The tamed ass betokened the Jewish
people, who were tamed under the old law. The wild foal betokened all other
people, who were heathen and untamed; but they became tamed and believing
when Christ sent his disciples over the whole earth, thus saying, "Go over
all the earth, and teach all nations, and baptize them in the name of the
Father, and of the Son, and of the Holy Ghost; and command that they hold
all the precepts which I have taught you."

The master of the asses asked, why they untied his asses? In like manner
the chief men of every people would perversely oppose the preaching of God.
But when they saw that the preachers, through God's might, healed the halt
and the blind, and gave speech to the dumb, and also raised the dead to
life, then could they not withstand those miracles, but all at last
inclined to God. Christ's disciples said, "The {211} Lord hath need of the
asses, and sends for them." They did not say Our Lord, nor Thy Lord, but
simply, The Lord; for Christ is Lord of all lords, both of men and of all
creatures. They said, "He sends for them." We are exhorted and invited to
God's kingdom, but we are not forced. When we are invited, then are we
untied; and when we are left to our own election, then is it as though we
are sent for. It is God's mercy that we are untied; but if we live rightly,
that will be both God's grace and our own zeal. We should constantly pray
for the Lord's support; seeing that our own election has no success, unless
it be promoted by the Almighty.

Christ did not command them to lead to him a proud steed adorned with
golden trappings, but the mean ass he chose to bear him; for he ever taught
humility, and in himself gave the example, and thus said, "Learn of me, who
am meek and very humble, and ye shall find rest for your souls." This was
prophesied of Christ, and all the things which he did before he was born as
man.

Sion is a hill, and it is interpreted, _A place of contemplation_; and
Jerusalem, _Sight of peace_. The daughter of Sion is the congregation of
believing men, who belong to the heavenly Jerusalem, in which is ever _a
sight of peace_, without any strife, to which Jesus will bring us, if we
follow him.

Christ's disciples laid their garments upon the ass, because he would not
ride on a naked ass. Garments betoken works of righteousness, as the
prophet said, "Lord, thy priests are clothed with righteousness." The naked
ass is saddled with garments, when the simple man is equipped to the hand
of God with the exhortations and examples of wise instructors; and he then
bears Christ, as the apostle said, "Ye are bought with great price; glorify
therefore, and bear God on your bodies." We bear God on our bodies, because
we are a temple and shrine of the Holy Ghost, if we {213} guard ourselves
against foul sins: of which the same apostle said very awfully, "He who
defiles the temple of God, God will fordo him." He who is not a temple of
God is a temple of the devil, and bears a very heavy burthen on his back.

We will say to you a parable. No man may make himself a king, for the
people have the option to choose him for king who is agreeable to them: but
after that he has been hallowed as king, he has power over the people, and
they may not shake his yoke from their necks. In like manner every man has
his own choice, before he sins, whether he will follow the devil's will, or
withstand it. Then if he bind himself with the works of the devil, he
cannot by his own power unbind himself, unless the Almighty God unbind him
with the strong hand of his mercy. Of his own will and his own heedlessness
he is bound, but through God's mercy he will be unbound, if he afterwards
merit his liberation of God.

The people who cast their garments under the feet of the ass, are the
martyrs, who for Christ's faith gave their own bodies to torments. Some
were burnt in fire, some drowned in the sea, and slain with divers
tortures; and gave us an example, that we should not, for any persecutions
or hardships, forsake our faith, and incline from Christ, any more than
they did. Many a man is accounted a christian in peace, who would very
quickly deny Christ, if he were sentenced to that to which the martyrs were
sentenced: but his christianity is not praiseworthy. But that man's
christianity is praiseworthy, who will not, for any persecution, incline
from Christ, neither for sword, nor for fire, nor for water, nor for
hunger, nor for bonds; but ever holds his faith with the praises of God to
his life's end.

Those who hewed branches of trees, and with them prepared Christ's way, are
the teachers in God's church, who cull the sayings of the apostles and
their successors, and with {215} them direct God's people to the faith of
Christ, that they may be prepared for his way.

The people who walked before Christ, and those who followed him, all sung
"Osanna Filio David," that is, in our tongue, "Hail, Son of David." Those
who walked before Christ, are the patriarchs and prophets, who were before
Christ's incarnation; and those who went after him, are those who inclined
to Christ after his birth, and daily incline to him: and all these sing one
hymn; because we and they all hold one faith, as Peter the apostle said,
when he spake of the patriarchs, "We believe that we shall be saved by
Christ's grace, as well as they."

They said, "Son of David," because Christ is, according to his human
nature, of the great race of David. Of that race was the blessed Mary his
mother. They sung, "Blessed is he who is come in the name of God." Jesus
came in the name of God, for the Heavenly Father sent him for our
redemption; and in all the miracles which he wrought, he praised and
glorified his Father's name. "Hail, Son of David, in the highest." The
Saviour's advent and his passion were salutary both to men and angels;
because we increase their host which the fallen devil had diminished;
concerning which the apostle Paul said, "That all heavenly and earthly
things should be re-established in Christ."

Jesus was staying in the temple from this day till now on Thursday, and
both with doctrine and with miracles stimulated the people to truth and to
right faith. Then the chief men became envious of his doctrine, and
machinated with great deliberation how they might bring him to death. Death
could not have approached him, if he himself had not willed it, but he came
to men because he would be obedient to his Father till death, and redeem
mankind from eternal death by his temporary death. Yet did he not compel
the Jewish {217} people to slay him, but the devil instigated them to the
work, and God consented to it, for the redemption of all believing mankind.

We have often said, and yet say, that the justice of Christ is so great,
that he would not forcibly have taken mankind from the devil, unless he had
forfeited them. He forfeited them when he instigated the people to the
slaying of Christ, the Almighty God; and then through his innocent death we
were redeemed from eternal death, if we do not destroy ourselves. Then it
befell the cruel devil as it does the greedy fish, which sees the bait, and
sees not the hook which sticks in the bait; then is greedy after the bait
and swallows up the hook with the bait. So it was with the devil: he saw
the humanity in Christ, and not the divinity: he then instigated the Jewish
people to slay him, and then felt the hook of Christ's divinity, by which
he was choked to death, and deprived of all mankind who believe in God.

Christ's passion did not take place on this day, but the four evangelists
recorded his sufferings in four narratives: one we read now to-day, and the
others in this week. The Jews took him on Friday evening, and held him that
night, and on the morrow fixed him on a cross with four nails, and with a
spear wounded him. And then about the ninth hour, when he departed, there
came two believing men, Joseph and Nicodemus, and buried his corpse before
evening in a new tomb, enwrapt in precious garments. And his corpse lay in
the sepulchre the Saturday night and Sunday night; and the Divinity was
during that while in hell, and bound the old devil, and took from him Adam,
the first-created man, and his wife Eve, and all those of their race who
had before given pleasure to God. Then was the devil sensible of the hook
which he had before greedily swallowed. And Christ arose from death on the
Easter-Sunday, which will now be in seven days, of which it is more fitting
then to speak more fully than it is now: but let us now speak of the
dignity of this day.

{219} The custom exists in God's church, by its doctors established, that
everywhere in God's congregation the priest should bless palm-twigs on this
day, and distribute them so blessed to the people; and God's servants
should then sing the hymn which the Jewish people sang before Christ, when
he was approaching to his passion. We imitate the faithful of that people
with this deed, for they bare palm-twigs with hymn before Jesus. Now we
should hold our palm until the singer begins the offering-song, and then
offer to God the palm for its betokening. Palm betokens victory. Victorious
was Christ when he overcame the great devil and rescued us: and we should
also be victorious through God's might, so that we overcome our evil
practices, and all sins, and the devil, and adorn ourselves with good
works, and at the end of our life deliver the palm to God, that is, our
victory, and thank him fervently, that we, through his succour, have
overcome the devil, so that he could not deceive us.

The death of sinful men is evil and miserable, because they pass from this
short life to everlasting torments: and the death of righteous men is
precious, for when they end this life of tribulation they will be brought
to the life eternal, and then will their end be as a beginning; for they
will not be dead, but will be turned from death to life. The body, which is
the garment of the soul, will await the great doom, and though it be rotted
to dust, God will raise it, and will bring together soul and body to
eternal life; and then will Christ's promise be fulfilled, who thus said,
"Then shall the righteous shine as the sun in their Father's kingdom," who
liveth and ruleth ever without end to eternity. Amen.

Church customs forbid any sermon to be said on the three still days.

* * * * *

{220} DOMINICA S[=C]E PASCE.

Oft ge gehyrdon embe dhaes Haelendes aerist, h['u] h['e] on dhisum daege of
deadhe ar['a]s; ac we willadh eow myngian, thaet hit ne gange eow of
gemynde.

"Thadha Crist bebyrged waes, tha cwaedon tha Iudeiscan to heora ealdormenn
Pilate, La leof, se swica dhe her ofslegen is, cwaedh gelomlice, thatha
h['e] on l['i]fe waes, thaet h['e] wolde arisan of deadhe on tham dhriddan
daege:" et reliqua.

We cwedhadh nu, gif hw['a] his lic forstaele, nolde he hine unscrydan,
fordhan dhe stalu ne lufadh nane yldinge. Crist weardh aeteowed on dham
ylcan daege Petre, and odhrum twam his leorning-cnihtum, and h['i]
gefrefrode. "Tha aet nextan com se Haelend to his leorning-cnihtum, thaer
h['i] gegaderode waeron, and cwaedh him to, Sy sibb betwux eow; ic hit eom,
ne beo ge na afyrhte. Tha wurdon h['i] afaerede, and wendon thaet hit sum
gast waere. Dha cwaedh he him to, Hw['i] sind ge afaerede, and mislice
dhencadh be me? Sceawiadh mine handa and mine f['e]t, the waeron mid
naeglum thurhdrifene. Grapiadh and sceawiadh: gif ic gast waere, dhonne
naefde ic flaesc and ban:" et reliqua.

Se Haelend weardh tha gelomlice aet['i]wed his leorning-cnihtum, and h['i]
gewissode to dhaere lare and to dham geleafan, h['u] h['i] eallum mancynne
taecan sceoldon; and on dham feowertigodhan daege his aeristes h['e]
ast['a]h lichamlice to heofonum to his Faeder. Ac we habbadh n['u] micele
maran endebyrdnysse thaere Cristes bec ges['ae]d thonne dhis daegdherlice
godspel behaefdh, for trymminge eowres geleafan. Nu wylle we eow gereccan
thaes daegtherlican godspelles traht, aefter dhaes halgan papan Gregories
trahtnunge.

Mine gebrodhra tha leofostan, ge gehyrdon thaet tha halgan w['i]f, the
Drihtne on life filigdon, comon to his byrgene mid thaere deorwyrdhan
sealfe, and thone dhe h['i] lufedon on l['i]fe tham h['i] woldon deadum mid
menniscre gecneordnysse dhenian. Ac {222} dheos d['ae]d getacnadh sum dhing
to d['o]nne on Godes geladhunge. We dhe gelyfadh Cristes aeristes, we
cumadh gewislice to his byrgene mid deorwyrdhre sealfe, gif we beodh
gefyllede mid braedhe haligra mihta, and gif we mid hlysan godra weorca
urne Drihten secadh. Tha w['i]f dhe dha sealfe brohton, hi gesawon englas;
fordhan dhe dha geseodh tha heofonlican englas, tha the mid braedhum godra
weorca gewilniadh thaes upplican faereldes. Se engel awylte thaet hl['i]d
of dhaere dhryh; na thaet h['e] Criste ['u]tganges rymde, ac he geswutelode
mannum thaet h['e] arisen waes. Se dhe com deadhlic to dhisum middangearde,
acenned thurh beclysedne innodh thaes maedenes, se ylca, butan tw['e]on,
dhadha h['e] ar['a]s undeadhlic, mihte belocenre dhr['i]h faran of
middangearde. Se engel saet on dha swidhran healfe dhaere byrgene. Seo
swidhre hand getacnadh thaet ece l['i]f, and seo wynstre dhis andwearde
l['i]f. Rihtlice saet se engel on dha swidhran hand, fordhon the he cydde
thaet se Haelend haefde dha oferfaren dha brosnunga dhises andweardan
lifes, and waes dha wunigende on ecum dhingum undeadhlic. Se bydel waes
ymbscryd mid scinendum reafe, fordhan dhe he bodade tha blisse thisre
freols-t['i]de, and ure maerdha. Hwaedher cwedhe we, dhe ure dhe dhaera
engla? We cwedhadh sodhlice, aegdher ge ure ge heora. Thaes Haelendes
aerist is ure freols-t['i]d and bliss, fordhan dhe he gelaedde us mid his
aeriste to dhaere undeadlicnysse the we to gesceapene waeron. His aerist
waes thaera engla bliss, fordhon dhe God gefyldh heora getel, thonne he
['u]s to heofonum gebrincdh.

Se engel gehyrte dha w['i]f, thus cwedhende, "Ne beo ge afyrhte:" swilce he
swa cwaede, Forhtian dha dhe ne lufiadh engla to-cyme; beon dha ofdraedde
tha the sint ofsette mid flaesclicum lustum, and nabbadh naenne hiht to
engla werode. Hwi forhtige ge, ge dhe geseodh eowre geferan? "His wlite
waes swilce l['i]get, and his reaf swa hw['i]t swa sn['a]w." Sodhlice on
l['i]gette is ['o]ga, and on sn['a]we lidhnys thaere beorhtnysse. Rihtlice
waes se bydel Cristes aeristes swa geh['i]wod; fordhan thonne he sylf cymdh
to dham micclan dome, thonne bidh he swidhe egeful dham synfullum, and
swidhe lidhe tham rihtwisum. {224} He cwaedh, "Ge secadh thone Haelend:
h['e] ar['a]s: nis h['e] her." He naes dha lichamlice on dhaere byrgene,
sedhe aeghwaer bidh thurh his godcundan mihte. Thaer l['ae]ig thaet reaf
baeftan the he mid bewunden waes, fordhon dhe h['e] ne rohte thaes
eordhlican reafes, sydhdhan he of deadhe ar['a]s. Theah man deadne mannan
mid reafe bewinde, ne arist thaet reaf na dhe hradhor eft mid tham men, ac
he bidh mid tham heofenlicum reafe gescryd aefter his aeriste.

Wel is gecweden be dham Haelende, thaet he wolde cuman togeanes his geferon
on Galilea. Galilea is gecweden 'Oferfaereld.' Se Haelend waes dha afaren
fram dhrowunge to ['ae]riste, fram deadhe to life, fram wite to wuldre. And
gif we faradh fram leahtrum to halgum maegnum, thonne mote we geseon dhone
Haelend aefter urum faerelde of dhisum life. Twa l['i]f sind sodhlice:
thaet ['a]n we cunnon, thaet odher us waes uncudh aer Cristes to-cyme.
Thaet ['a]n l['i]f is deadlic, thaet odher undeadlic. Ac se Haelend com and
underfeng thaet ['a]n l['i]f, and geswutelode thaet odher. Thaet ['a]n
l['i]f he aeteowde mid his deadhe, and thaet odher mid his aeriste. Gif he
us deadlicum mannum aerist and thaet ece l['i]f behete, and theah-hwaedhere
nolde hit thurh hine sylfne geswutelian, hwa wolde thonne his behatum
gelyfan? Ac dhadha he man beon wolde, dha gemedemode h['e] hine sylfne eac
to deadhe agenes willan, and he ar['a]s of deadhe thurh his godcundan
mihte, and geswutelode thurh hine sylfne thaet thaet he us beh['e]t.

Nu cwydh sum man on his gedhance, 'Eadhe mihte he arisan of deadhe, fordhan
dhe he is God: ne mihte se deadh hine gehaeftan.' Gehyre se mann the this
smeadh andsware his smeagunge. Crist fordhferde ana on dham timan, ac he ne
ar['a]s na ana of deadhe, ac ar['a]s mid micclum werede. Se godspellere
Matheus awr['a]t on Cristes b['e]c, thaet manega halige menn, dhe waeron on
dhaere ealdan ['ae] fordhfarene, thaet h['i] arison mid Criste; and thaet
saedon gehwilce w['i]se l['a]reowas, thaet hi habbadh gefremod heora aerist
to dham ecan l['i]fe, swa swa we ealle d['o]n sceolon on ende thisre
worulde. Tha l['a]reowas cwaedon, {226} thaet dha araeredan menn naeron
sodhlice gewitan Cristes aeristes, gif h['i] naeron ecelice araerde. Nu
sind adwaescede ealle geleaflystu, thaet nan man ne sceal ortruwian be his
agenum aeriste, thonne se godspellere awr['a]t thaet fela arison mid
Criste, dhe waeron anfealde men, dheah dhe Crist God sy.

Nu cwaedh Gregorius se trahtnere, thaet him come to gemynde, hu dha
Iudeiscan clypodon be Criste, thadha he waes on dhaere rode gefaestnod.
H['i] cwaedon, "Gif he sy Israhela cyning, thonne astige he nu of dhaere
rode, and we gelyfadh on hine." Gif he dha of dhaere rode astige, and nolde
heora hosp forberan, thonne, butan tweon, ne sealde he us nane bysne his
gedhyldes: ac he ab['a]d hwon, and forbaer heora hosp, and haefde gedhyld.
Ac se dhe nolde of dhaere rode abrecan, se ar['a]s of dhaere byrgene. Mare
wundor waes, thaet h['e] of deadhe ar['a]s, thonne he cucu of dhaere rode
abraece. Mare miht waes, thaet he dhone deadh mid his aeriste tobraec,
thonne he his l['i]f geheolde, of dhaere rode astigende. Ac dhadha h['i]
gesawon thaet he ne astah of dhaere rode for heora hospum, ac dhaeron
deadhes geb['a]d, tha gelyfdon h['i] thaet he oferswidhed waere, and his
nama adwaesced: ac hit gelamp swa, thaet of dham deadhe asprang his nama
geond ealne middangeard. Tha weardh hyra bliss awend to dham maestan sare;
fordhan dhe heora sorh bidh endeleas.

Thas dhing getacnode se stranga Samson, se haefde faehdhe to dham folce dhe
is gehaten Philistei. Dha getimode hit thaet he becom to heora byrig the
waes Gaza gehaten: tha waeron dha Philistei swidhe blidhe, and ymbsaeton
dha burh. Ac se stranga Samson ar['a]s on midre nihte, and gelaehte dha
burh-geatu, and abaer hi uppon ane dune, to bismere his gefaan. Se stranga
Samson getacnode Crist, seo burh Gaza getacnode helle, and dha Philistei
haefdon Iudeisces folces getacnunge, the besaeton Cristes byrgene. Ac se
Samson nolde gan ydel of dhaere byrig, ac he abaer dha gatu up to dhaere
dune; fordhon the {228} ure Haelend Crist tobraec helle-gatu, and generode
Adam, and Euan, and his gecorenan of heora cynne, and freolice of deadhe
ar['a]s, and h['i] samod, and astah to heofonum. Tha m['a]nfullan he l['e]t
baeftan to dham ecum witum. And is nu helle-geat belocen rihtwisum mannum,
and aefre open unrihtwisum.

Ungesaelig waes thaet Iudeisce folc, thaet h['i] swa ungeleaffulle waeron.
Ealle gesceafta oncneowon heora Scyppend, buton dham Iudeiscum anum.
Heofonas oncneowon Cristes acennednysse; fordhan dhadha h['e] acenned waes,
tha weardh gesewen n['i]we steorra. S['ae] oncneow Crist, dhadha h['e] eode
mid drium fotum uppon hire ydhum. Eordhe oncneow, thatha heo eal bifode on
Cristes aeriste. Seo sunne oncneow, thatha heo weardh adhystrod on Cristes
dhrowunge fram mid-daege odh n['o]n. Stanas oncneowon, thatha h['i]
toburston on heora Scyppendes fordhsidhe. Hell oncneow Crist, dhadha heo
forl['e]t hyre haeftlingas ['u]t, thurh dhaes Haelendes hergunge. And dha
heardheortan Iudei dheah thurh ealle dha tacna noldon gebugan mid geleafan
to dham mildheortan Haelende, sedhe wile eallum mannum gehelpan on hine
gelyfendum. Ac uton we gelyfan thaet God Faeder waes aefre butan anginne,
and aefre waes se Sunu of dham Faeder acenned; fordhan dhe he is se Wisdom
and Miht dhe se Faeder ealle gesceafta thurh gesceop; and h['i] ealle
wurdon gel['i]ffaeste thurh dhone Halgan Gast, sedhe is Willa and Lufu
thaes Faeder and thaes Suna; h['i] dhry ['a]n God untodaeledlic, on ['a]nre
godcundnysse wunigende, h['i] ealle gel['i]ce mihtige; fordhan swa hwaet
swa laesse bidh and unmihtigre, thaet ne bidh na God. Ac se Faeder sende
dhone Sunu to ure alysednysse, and he ['a]na underfeng dha menniscnysse,
and throwode deadh be his agenum willan, and ar['a]s of deadhe on dhisum
daege, and astah to heofonum on dham feowertigedhan daege his aeristes,
aetforan manegra manna gesihdhe, and rixadh mid tham Aelmihtigan Faeder and
dham Halgum Gaste, n['u] and ['a] on ecnysse. Amen.

{221} EASTER SUNDAY.

Ye have often heard concerning the Saviour's resurrection, how he on this
day arose from death; but we will remind you, that it may not pass from
your memory.

"When Christ was buried, the Jews said to their governor Pilate, O Sir, the
deceiver, who hath here been slain, said oftentimes, while he was living,
that he would arise from death on the third day," etc.

We say now, if any one had stolen his corpse, he would not have stript him,
for theft loves no delay. Christ appeared on the same day to Peter and to
two others his disciples, and comforted them. "Then at last Jesus came to
his disciples, where they were assembled, and said to them, Peace be unto
you; it is I, be ye not afraid. Then they were afraid, and weened it were a
ghost. Then said he to them, Why are ye afraid, and think divers things of
me? Behold my hands and my feet, that were pierced with nails. Grasp and
behold: if I were a ghost, I should not have flesh and bones," etc.

Jesus then frequently appeared to his disciples, and directed them to
doctrine and to faith, how they should teach all mankind; and on the
fortieth day of his resurrection he ascended bodily to heaven to his
Father. But we have now said much more of the tenour of the book of Christ
than this present day's gospel requires for the confirmation of your faith.
We will now give you the explanation of this day's gospel, according to the
exposition of the holy pope Gregory.

My dearest brothers, ye have heard that the holy women, who followed the
Lord in life, came with precious ointment to his sepulchre, and him whom
they had loved in life they would when dead serve with human devotion. But
this deed {223} betokens something to be done in God's church. We who
believe in the resurrection of Christ come assuredly to his sepulchre with
precious ointment, if we are filled with the breath of holy virtues, and if
we with the fame of good works seek our Lord. The women who brought the
ointment saw angels; for they see the heavenly angels, who with the breath
of good works yearn after the upward journey. The angel rolled the lid from
the tomb; not that he would make way for Christ's departure, but he would
manifest to men that he was risen. He who came mortal to this world, born
of the closed womb of the virgin, he, without doubt, might, when he arose
immortal, though in a closed tomb, depart from the world. The angel sat on
the right side of the sepulchre. The right hand betokens the eternal life,
and the left this present life. Rightly sat the angel on the right hand,
for he manifested that Jesus had surmounted the corruptions of this present
life, and was then dwelling immortal in eternity. The messenger was clad in
a shining garment, because he announced the happiness of this
festival-tide, and our glories. But we ask, ours or the angels? We say
verily, both ours and theirs. The resurrection of Jesus is our
festival-tide, for by his resurrection he led us to the immortality for
which we were created. His resurrection was bliss to the angels, because
God fills up their number when he brings us to heaven.

The angel cheered the women, thus saying, "Be ye not afraid:" as if he had
said thus, Let those fear who love not the advent of angels; let those be
terrified who are beset with fleshly lusts, and have no joy in the host of
angels. Why fear ye, ye who see your companions? "His countenance was like
lightning, and his raiment as white as snow." Verily in lightning is
terror, and in snow the mildness of brightness. Rightly was the messenger
of Christ's resurrection so figured; for when he himself shall come to the
great doom, he will be very awful to the sinful, and very mild {225} to the
righteous. He said, "Ye seek Jesus: he is risen: he is not here." He was
not then bodily in the sepulchre, who is everywhere through his divine
power. There lay the garment behind in which he had been wrapt, for he
recked not of an earthly garment, after he had arisen from death. Though a
dead man be wrapt in a garment, that garment does not the sooner rise again
with the man, but he will be clad with the heavenly garment after his
resurrection.

It is well said of Jesus, that he would meet his companions in Galilee.
Galilee is interpreted, _Passing over_. Jesus passed over from passion to
resurrection, from death to life, from torment to glory. And if we pass
from sins to holy virtues, then may we see Jesus after our passage from
this life. For there are two lives: the one we know, the other was unknown
to us before Christ's advent. The one life is mortal, the other immortal.
But Jesus came and assumed the one life, and made manifest the other. The
one life he manifested by his death, and the other by his resurrection. If
he to us mortal men had promised resurrection and life eternal, and yet had
not been willing to manifest them in himself, who would have believed in
his promises? But when he would become man, then he also voluntarily
humbled himself to death, and he arose from death through his divine power,
and manifested in himself that which he had promised to us.

Now will some man say in his thoughts, 'Easily might he arise from death,
because he is God: death could not hold him captive.' Let the man who
imagines this hear an answer to his imagination. Christ departed at that
time alone, but he arose not from death alone, but arose with a great host.
The evangelist Matthew wrote in the book of Christ, that many holy men, who
had died in the old law, arose with Christ; and all wise doctors have said
that they have effected their resurrection to eternal life, as we all shall
do at the end of this world. Those doctors said, that the raised men would
{227} not truly have been witnesses of Christ's resurrection, if they had
not been raised for ever. Now are extinguished all infidelities, so that no
man may despair of his own resurrection, when the evangelist wrote that
many arose with Christ, who were simple men, although Christ be God.

Now said the expounder Gregory, that it came to his mind, how the Jews
cried out concerning Christ, when he was fastened on the cross. They said,
"If he be the king of Israel, then let him now descend from the cross, and
we will believe in him." If he had then descended from the cross, and would
not have borne their mockery, he had certainly not given us any example of
his patience: but he remained a while, and bare their mockery, and had
patience. But he who would not break from the cross, arose from the
sepulchre. A greater miracle it was, that he arose from death, than that he
living should have broken from the cross. A greater miracle it was, that he
brake death in pieces, through his resurrection, than that he should have
preserved his life by descending from the cross. But when they saw that he
descended not from the cross, for their mockery, but thereon awaited death,
they believed that he was vanquished and his name extinguished: but it so
fell out, that from death his name sprang forth over the whole earth. Then
was their joy turned to the greatest pain; for their sorrow shall be
endless.

The strong Samson betokened these things, who had enmity to the people
called Philistines. Then it befell that he came to their city which was
called Gaza: whereupon the Philistines were very joyful, and surrounded the
city. But the strong Samson arose at midnight, and took the city gates, and
bare them up on a hill, in derision of his foes. The strong Samson
betokened Christ, the city of Gaza betokened hell, and the Philistines were
a token of the Jewish people, who beset the sepulchre of Christ. But Samson
would not go empty-handed from the city, but he {229} bare the gates up to
the hill; for our Saviour Christ brake the gates of hell, and delivered
Adam, and Eve, and his chosen of their kin, and joyfully from death arose,
and they with him, and ascended to heaven. The wicked he left behind to
eternal torments. And now is the gate of hell shut to righteous men, and
ever open to the unrighteous.

Unhappy was the Jewish people, that they were so unbelieving. All creatures
acknowledged their Creator, save only the Jews. Heaven acknowledged the
birth of Christ; for when he was born a new star was seen. The sea
acknowledged Christ, when he went with dry feet on its waves. Earth
acknowledged him, when it all trembled at Christ's resurrection. The sun
acknowledged him, when it was darkened at Christ's passion from mid-day to
the ninth hour. The stones acknowledged him, when they burst asunder at
their Creator's departure. Hell acknowledged Christ, when it let forth its
captives, through the harrowing of Jesus. And yet the hardhearted Jews,
through all these signs, would not incline with faith to the merciful
Jesus, who will help all men who believe in him. But let us believe that
God the Father was ever without beginning, and that the Son was ever
begotten of the Father; for he is the Wisdom and Power through which the
Father hath created all creatures; and they were all quickened by the Holy
Ghost who is the Will and Love of the Father and of the Son; these three
one God indivisible, existing in one Godhead, all equally powerful; for
whatsoever is less and less powerful, that is not God. But the Father sent
the Son for our redemption, and he alone assumed human nature, and suffered
death of his own will, and arose from death on this day, and ascended to
heaven on the fortieth day after his resurrection, before the sight of many
men, and ruleth with the Almighty Father and the Holy Ghost, now and ever
to eternity. Amen.

* * * * *

{230} DOMINICA PRIMA POST PASCA.

Cum esset sero die illo una sabbatorum: et reliqua.

"Aefter dhaes Haelendes ['ae]riste waeron his discipuli belocene on anum
huse for dhaes Iudeiscan folces ['o]gan:" et reliqua.

Nu cwydh se godspellere Iohannes, thaet se Haelend worhte fela odhre tacna
on gesihdhe his leorning-cnihta, the naeron gesette on Cristes b['e]c. Thas
wundra sind awritene to dhi thaet ge sceolon gelyfan thaet se Haelend is
Godes Sunu, and ge sceolon habban thaet ece l['i]f thurh dhone geleafan.

Nu trahtnadh se papa Gregorius dhis godspel, and cwydh, thaet gehw['a]
wundradh hu se Haelend become in to his apostolum, and waeron
dheah-hwaedhere dha dura belocene. Nu cwydh eft se halga Gregorius, thaet
Cristes lichama com inn, beclysedum durum, sedhe weardh acenned of dham
maedene Marian beclysedum innodhe. Hwilc wundor is thaet se Haelend mid
ecum lichaman come inn, belocenum durum, sedhe mid deadlicum lichaman
weardh acenned of beclysedum innodhe thaes maedenes?

We raedadh on dhaere bec dhe is geh['a]ten Actus Apostolorum, thaet tha
heafod-men Iudeisces folces gebrohton Cristes apostolas on cwearterne: tha
on niht com him to Godes engel, and laedde h['i] ['u]t of dham cwearterne,
and st['o]d on merigen thaet cweartern faeste belocen. God maeig d['o]n
ealle dhing: nu sceole we wundrian his mihte, and eac gelyfan. Thone
lichaman he aeteowde to grapigenne, thone dhe he inn-brohte beclysedum
durum. His lichama waes grapigendlic, and dheah-hwaedhere unbrosnigendlic;
he aeteowde hine grapigendlicne and unbrosnigendlicne, fordhan dhe his
lichama waes thaes ylcan gecyndes dhe he ['ae]r waes, ac waes hwaedhere
theah odhres wuldres.

Se Haelend cwaedh to him, "Beo sibb betwux eow." For sibbe com Crist to
mannum, and sibbe he bead and taehte, and nis nan dhing him gecweme the
bidh butan sibbe ged['o]n. {232} "Swa swa min Faeder sende me swa sende ic
eow. Se Faeder lufadh thone Sunu, ac dheah-hwaedhere he sende hine to
dhrowunge for manna alysednysse." Crist lufode eac his apostolas, and
dheah-hwaedhere ne sette he h['i] to cynegum, ne to ealdormannum, ne to
woruldlicere blisse; ac tosende h['i] geond ealne middangeard, to bodigenne
fulluht and dhone geleafan dhe he sylf taehte. Tha bododon h['i] swa lange
odh thaet tha dhweoran h['i] ofslogon, and h['i] ferdon sigefaeste to heora
Drihtne.

Crist bleow on dha apostolas, and cwaedh, "Onfodh Haligne Gast." Tuwa com
se Halga Gast ofer dha apostolas; nu ['ae]ne, and eft odhre sidhe aefter
Cristes upstige. Crist ableow thone Halgan Gast ofer dha apostolas, dha-gyt
wunigende on eordhan, for dhaere getacnunge, thaet aelc cristen mann sceal
lufian his nextan swa swa hine sylfne. Eft sidhdhan he to heofenum
ast['a]h, he sende thone ylcan Gast on fyres h['i]we ofer dha apostolas, to
dhi thaet we sceolon lufian God ofer ealle odhre dhing. An is se Halga
Gast, theah dhe he tuwa become ofer dha apostolas. Swa is eac ['a]n lufu,
and tw['a] bebodu, thaet we sceolon lufian God and men. Ac we sceolon
geleornian on mannum hu we magon becuman to Godes lufe, swa swa Iohannes se
apostol cwaedh, "Se dhe ne lufadh his brodhor, thone dhe h['e] gesihdh, hu
maeg he lufian God, thone dhe he ne gesihdh lichamlice?" Aer dham fyrste
waes se Halga Gast wunigende on dham apostolum, ac h['i] naeron to dhan
swidhe onbryrde, thaet h['i] mihton swa bealdlice Godes geleafan bodian,
swa swa h['i] sidhdhan mihton, thurh gife dhaes Halgan Gastes. H['i] saeton
beclysede, for ['o]gan Iudeisces folces, on anum huse; ac sydhdhan h['i]
waeron gefyllede mid tham Halgum Gaste, h['i] wurdon swa gehyrte, and swa
cene, thaet h['i] bodedon freolice Godes naman redhum cynegum and
waelreowum.

Crist cwaedh to dham apostolum, "Thaera manna synna the ge forgyfadh,
thaera beodh forgifene; and dham dhe ge ofteodh tha forgifenysse, dham bidh
oftogen." Thisne anweald forgeaf Crist tham apostolum and eallum bisceopum,
gif h['i] hit on riht healdadh. Ac gif se bisceop dedh be his agenum
willan, and wile {234} b['i]ndan thone ['u]nscyldigan, and thone scyldigan
alysan, thonne forlyst h['e] dha mihte dhe him God forgeaf. Tham mannum he
sceal d['o]n synna forgifenysse, the h['e] gesihdh thaet beodh onbryrde
dhurh Godes gife, and tham he sceal aheardian the n['a]ne behreowsunge
nabbadh heora misdaeda. Crist araerde of deadhe thone stincendan Lazarum,
and thatha h['e] cucu waes, tha cwaedh h['e] to his leorning-cnihtum,
"Tolysadh his bendas, thaet h['e] g['a]n maege." Tha alysdon h['i] thaes
ge-edcucedan mannes bendas, the Crist araerde to life. Fordhi sceolon dha
l['a]reowas dha unbindan fram heora synnum tha dhe Crist gel['i]ffaest
thurh onbryrdnysse. Aelc synful man the his synna bedigladh, he lidh dead
on byrgene; ac gif he his synna geandett thurh onbryrdnysse, thonne gaedh
he of thaere byrgene, swa swa Lazarus dyde, thadha Crist hine arisan het:
thonne sceal se lareow hine unbindan fram dham ecum w['i]te, swa swa dha
apostoli lichamlice Lazarum alysdon. Ac se laeweda mann sceal him ondraedan
thaes bisceopes cwyde, theah h['e] unscyldig sy; thylaes dhe he dhurh
modignysse scyldig weordhe.

Ne getimode tham apostole Thome unforsceawodlice, thaet he ungeleafful waes
Cristes aeristes, ac hit getimode thurh Godes forsceawunge; fordhan dhurh
his grapunge we sind geleaffulle. Mare ['u]s fremode his tweonung thonne
dhaera odhra apostola geleaffulnys; fordhan dhadha h['e] waes gebroht to
geleafan mid dhaere grapunge, tha weardh seo twynung thurh thaet ['u]s
aetbroden. Eadhe mihte Crist arisan of deadhe butan dolhswadhum, ac to dhi
he heold tha dolhswadhu, thaet he wolde mid tham tha twynigendan getrymman.
He cwaedh to Thoman, "Thu gelyfst, fordhan dhe dhu me gesawe." He geseah
dhone lichaman and tha dolhswadhu, and he gelyfde thaet he waes God, sedhe
araerde thone lichaman of deadhe. Swidhe blissiadh thas w['o]rd ['u]s the
her aefterfiliadh, "Gesaelige beodh tha the me ne gesawon, and theah on me
gelyfadh." Mid dham cwyde sind tha ealle getacnode the Crist on lichaman ne
gesawon, and dheah-hwaedhere hine healdadh on heora mode thurh geleafan. Se
gelyfdh sodhlice on God, sedhe mid weorcum begaedh thaet thaet h['e] {236}
gelyfdh. Se dhe andet thaet h['e] God cunne, and yfele weorc begaedh,
thonne widhsaecdh he God mid tham weorcum. Se geleafa the bidh butan godum
weorcum, se is dead. This sind dhaera apostola word, undernimadh h['i] mid
carfullum mode.

We sprecadh embe aerist. Nu sind sume men the habbadh twynunge be aeriste,
and dhonne hi geseodh deadra manna b['a]n, thonne cwedhadh h['i], Hu magon
dhas b['a]n beon ge-edcucode? Swilce h['i] w['i]slice sprecon! Ac we
cwedhadh thaer-togeanes, thaet God is Aelmihtig, and maeg eal thaet he
wile. He geworhte heofonas and eordhan and ealle gesceafta butan antimbre.
Nu is gedhuht thaet him sy sumera dhinga eadhelicor to araerenne dhone
deadan of dham duste, thonne him waere to wyrcenne ealle gesceafta of
nahte: ac sodhlice him sind ealle dhing gelice eadhe, and n['a]n dhing
earfodhe. He worhte Adam of l['a]me. Nu ne mage we asmeagan h['u] h['e] of
dham l['a]me flaesc worhte, and blod b['a]n and fell, fex and naeglas. Men
geseodh oft thaet of anum lytlum cyrnele cymdh micel treow, ac we ne magon
geseon on tham cyrnele nadhor ne wyrtruman, ne rinde, ne b['o]gas, ne leaf:
ac se God the fordhtihdh of dham cyrnele treow, and waestmas, and leaf, se
ylca maeg of duste ar['ae]ran flaesc and b['a]n, sina and fex, swa swa he
cwaedh on his godspelle, "Ne sceal eow beon forloren an h['ae]r of eowrum
heafde."

Se apostol Paulus cwaedh, thaet we sceolon arisan of deadhe on dhaere ylde
the Crist waes thadha he dhrowade, thaet is embe threo and dhritig geara.
Theah cild fordhfare, odhdhe forwerod man, theah-hwaedhere h['i] cumadh to
thaere ylde dhe we aer cwaedon; haefdh theah gehw['a] his agenne waestm,
the he on thissum life haefde, odhdhe habban sceolde, gif he his gebide.
Gif hw['a] alefed waere, odhdhe limleas on thissum life, he bidh thonne swa
hit awriten is, thaet "Ealle dha the to Godes rice gebyrigadh, nabbadh
nadhor ne womm ne awyrdnysse on heora lichaman." Hwaet sceole we smeagan
embe dha odhre the gew['i]tadh to dham ecum forwyrde, hwaedher h['i]
alefede beon odhdhe limlease, thonne h['i] beodh on ecere susle wunigende?

Hit bidh thonne swa swa Crist cwaedh, thaet "Nan wer ne {238} wifadh, ne
wif ne ceorladh, ne team ne bidh getymed, ne h['i] deadhes ne abyrigadh
sidhdhan, ac beodh englum gelice, thonne h['i] mid englum wuniadh." Ne him
ne lyst nanre galnysse, ne h['i] naefre sidhdhan synna ne gewyrceadh. Ne
bidh thaer sorh, ne s['a]r, ne nan gedreccednys, ac bidh fulfremed sib and
singal bliss, and beodh cudhe ge dha the aer cudhe waeron ge dha the
uncudhe waeron, wunigende on brodhorlicre lufe mid Gode ['a] on ecnysse.
Amen.

{231} THE FIRST SUNDAY AFTER EASTER.

Cum esset sero die illo una sabbatorum: et reliqua.

"After the resurrection of Jesus his disciples were shut in a house for
dread of the Jews," etc.

Now says the evangelist John, that Jesus wrought many other miracles in the
sight of his disciples, which have not been recorded in the book of Christ.
These miracles are written to the end that ye may believe that Jesus is the
Son of God, and that ye may have eternal life through that belief.

Now the pope Gregory, expounding this gospel, says, that everyone wonders
how Jesus came in to his apostles, and yet the doors were shut. But again
St. Gregory says, that Christ's body came in, the doors being closed, which
was born of the Virgin Mary, of a closed womb. What wonder is it, that
Jesus with an everlasting body came in, the doors being closed, who with a
mortal body was born of the closed womb of the virgin?

We read in the book which is called The Acts of the Apostles, that the
chief men of the Jewish people brought Christ's apostles into prison: then
by night God's angel came to them, and led them out of the prison, and on
the morrow the prison stood fast shut up. God can do all things: therefore
we should wonder at his might, and also believe. He showed the body to be
touched which he had brought in, the doors being closed. His body was
tangible, and, nevertheless, incorruptible; he showed himself tangible and
incorruptible, for his body was of the same nature that it before was, but
was yet of another glory.

Jesus said to them, "Peace be among you." For peace Christ came to men, and
peace he enjoined and taught, and nothing is to him acceptable which is
done without peace. {233} "As my Father sent me so I send you. The Father
loveth the Son, but yet he sendeth him to suffering for the redemption of
men." Christ also loved his apostles, and yet he established them not as
kings, nor as governors, nor in worldly bliss; but he sent them over all
the earth, to preach baptism and the faith which he himself had taught.
They preached until the wicked slew them, and they went triumphant to their
Lord.

Christ blew on the apostles, and said, "Receive the Holy Ghost." Twice came
the Holy Ghost over the apostles; once now, and again another time at
Christ's ascension. Christ blew the Holy Ghost over the apostles, while yet
continuing on earth, for a token that every christian man should love his
neighbour as himself. Again, after he had ascended to heaven, he sent the
Holy Ghost in semblance of fire over the apostles, to the end that we
should love God above all other things. The Holy Ghost is one, though he
came twice over the apostles. So there is also one love, and two
commandments, that we should love God and men. But we should learn in men
how we may come to the love of God, as John the apostle said, "He who
loveth not his brother, whom he seeth, how can he love God, whom he seeth
not bodily?" Before that time the Holy Ghost was dwelling in the apostles,
but they were not stimulated to that degree, that they could boldly preach
God's faith, as they could afterwards, through the grace of the Holy Ghost.
They sat, for fear of the Jewish people, shut in a house; but after they
were filled with the Holy Ghost, they were so encouraged, and so bold, that
they freely proclaimed the name of God to fierce and bloodthirsty kings.

Christ said to the apostles, "Those men's sins which ye forgive, they shall
be forgiven; and those from whom ye withdraw forgiveness, from them it
shall be withdrawn." This power Christ gave to the apostles and to all
bishops, if they righteously hold it. But if the bishop act by his own
will, {235} and will bind the innocent, and loose the guilty, then loses he
the power which God gave him. To those men he shall grant forgiveness of
sins, whom he sees that they are stimulated by God's grace, and to those he
shall be obdurate who have no repentance of their misdeeds. Christ raised
from death the stinking Lazarus, and when he was quickened, he said to his
disciples, "Loose his bands, that he may go." They loosed the bands of the
requickened man, whom Christ had raised to life. Therefore should our
teachers unbind from their sins those whom Christ quickens by stimulation.
Every sinful man who conceals his sins, lies dead in the sepulchre; but if
he confess his sins through stimulation, then he goes from the sepulchre,
as Lazarus did, when Christ bade him arise: then shall the teacher unbind
him from the eternal punishment, as the apostles bodily unbound Lazarus.
But the layman shall stand in awe of the bishop's word, though he be
guiltless; lest he become guilty through pride.

It happened to the apostle Thomas not unprovidentially, that he was
unbelieving of Christ's resurrection, but it happened by the providence of
God; for through his touching we are believing. Of greater benefit to us
was his doubt than the faith of the other apostles; for when he was brought
to belief by that touching, doubt was thereby taken from us. Easily might
Christ have arisen from death without scars, but he held the scars, because
he would thereby confirm the doubtful. He said to Thomas, "Thou believest,
because thou hast seen me." He saw the body and the scars, and he believed
that he was God, who had raised the body from death. Greatly gladden us the
words which here follow, "Blessed are they who have not seen me, and yet
believe in me." By that saying are betokened all those who have not seen
Christ in the body, and, nevertheless, hold him in their mind through
faith. For he believes in God, who by works practises that which he
believes. He who acknowledges that {237} he knows God, and performs evil
works, denies God by those works. Faith without good works is dead. These
are the words of the apostles, receive them with careful mind.

We will speak concerning the resurrection. Now there are some men who have
doubt of the resurrection, and when they see the bones of dead men, they
say, How can these bones be again quickened? as if they speak wisely! But
we say against them, that God is Almighty, and can do all that he will. He
wrought heaven and earth and all creatures without matter. Now it seems
that it is somewhat easier to him to raise the dead from the dust, than it
was to him to make all creatures from naught: but truly to him are all
things alike easy, and nothing difficult. He wrought Adam of loam. Now we
cannot investigate how of that loam he made flesh and blood, bones and
skin, hair and nails. Men often see that of one little kernel comes a great
tree, but in the kernel we can see neither root, nor rind, nor boughs, nor
leaves: but the same God who draws forth from the kernel tree, and fruits,
and leaves, may from dust raise flesh and bones, sinews and hair, as he
said in his gospel, "There shall not be lost to you one hair of your head."

The apostle Paul said, that we should arise from death at the age that
Christ was when he suffered, that is about three and thirty years. Though a
child depart, or a worn-out man, they will, nevertheless, come to the age
we before said; yet will everyone have his own growth, which he had in this
life, or should have had, if he had awaited it. If any one be maimed, or
limbless in this life, he will be as it is written, that "All those who
belong to God's kingdom, shall have neither blemish nor hurt on their
bodies." What shall we suppose concerning those others who depart to
everlasting perdition, whether they are maimed or limbless, when they are
dwelling in eternal torment?

It will then be as Christ said, that "No man taketh to {239} wife, nor
woman to husband, nor family is begotten, nor taste they of death, but will
be like unto the angels, when they dwell with angels." No libidinousness
will give them pleasure, nor will they ever perpetrate sins. No sorrow nor
pain will be there, nor no affliction, but there will be perfect peace and
continual bliss, and there will be known both those who were known before
and those who were unknown, dwelling in brotherly love with God ever to
eternity. Amen.

* * * * *

DOMINICA II. POST PASCA.

Dixit Iesus discipulis suis, Ego sum pastor bonus: et reliqua.

This godspel, the n['u] geraed waes, cwydh, thaet se Haelend cwaede be him
sylfum, "Ic eom g['o]d hyrde: se g['o]da hyrde syldh his agen l['i]f for
his sceapum. Se hyra, sedhe nis riht hyrde, he gesihdh thone wulf cuman,
and he forlaet dha sc['e]p and flyhdh; and se wulf sum gelaecdh and dha
odhre tostencdh," et reliqua.

Crist is go['o]d gecyndelice, and sodhlice nis nan dhing g['o]d butan Gode
anum. Gif aenig gesceaft is g['o]d, thonne is seo g['o]dnys of dham
Scyppende, sedhe is healice g['o]d. He cwaedh, "Se g['o]da hyrde syldh his
agen l['i]f for his sceapum." Ure Alysend is se g['o]da hyrde, and we
cristene men sind his sc['e]p, and he sealde his agen l['i]f for ure
alysednysse. He dyde swa swa he manede, and mid tham he geswutelode hwaet
he bebead. G['o]d hyrde waes Petrus, and g['o]d waes Paulus, and g['o]de
waeron dha apostoli, dhe hyra l['i]f sealdon for Godes folce and for rihtum
geleafan; ac heora g['o]dnys waes of dham heafde, thaet is Crist, dhe is
heora heafod, and h['i] sind his lima.

Aelc bisceop and aelc l['a]reow is to hyrde gesett Godes folce, thaet h['i]
sceolon thaet folc widh dhone wulf gescyldan. Se wulf {240} is deofol, the
syrwdh ymbe Godes geladhunge, and cepdh hu he mage cristenra manna sawla
mid leahtrum ford['o]n. Thonne sceal se hyrde, thaet is se bisceop odhdhe
odher l['a]reow, widhstandan tham redhan wulfe mid l['a]re and mid gebedum.
Mid lare he sceal him taecan, thaet hi cunnon hwaet deofol taechdh mannum
to forwyrde, and hwaet God beb['y]t to gehealdenne, for begeate thaes ecan
lifes. He sceal him fore-gebiddan, thaet God gehealde tha str['a]ngan, and
gehaele dha untruman. Se bidh to str['a]ngum geteald, sethe widhstent
deofles lare; se bidh untrum, sedhe on leahtrum fyldh. Ac se l['a]reow bidh
unscyldig, gif he thaet folc mid lare gewissadh, and him widh God
gedhingadh. Tha twa dhing he sceal dham folce d['o]n, and eac mid his
agenum odhrum gehelpan; and gif hit swa get['i]madh, his agen l['i]f syllan
for dhaes folces hreddinge.

"Se hyra flihdh thonne he dhone wulf gesihdh." Se is hyra and na hyrde,
sedhe bidh begripen on woruld-dhingum, and lufadh thone wurdhmynt and dha
ateorigendlican edlean, and naefdh inweardlice lufe to Godes sceapum. He
cepdh thaera sceatta, and blissadh on dham wurdhmynte, and haefdh his mede
for dhisum life, and bidh bescyred thaere ecan mede. Nast dhu hw['a] bidh
hyra, hw['a] hyrde, aerdham dhe se wulf cume; ac se wulf geswuteladh mid
hwilcum mode he gymde thaera sceapa. Se wulf cymdh to dham sceapum, and
sume h['e] abitt, sume h['e] tostencdh, thonne se redha deofol tihdh tha
cristenan men, sume to forl['i]gre, sume h['e] ontent to gytsunge, sume
h['e] araerdh to modignysse, sume h['e] thurh graman totwaemdh, and mid
mislicum costnungum gastlice ofslihdh. Ac se hyra ne bidh nadhor ne mid
ware ne mid lufe astyred, ac flyhdh, fordhan the h['e] smeadh embe dha
woruldlican hydhdha, and l['ae]t to gymeleaste thaere sceapa lyre. Ne
flyhdh he na mid lichaman, ac mid mode. He flyhdh, fordhan the h['e] geseh
unrihtwisnysse and suwade. H['e] flyhdh fordhan dhe he is hyra, and n['a]
hyrde, swilce hit swa gecweden sy, Ne maeg se standan ongean fraecednyssa
thaera sceapa, sedhe ne gymdh thaera sceapa mid lufe, ac {242} tyladh his
sylfes; thaet is thaet h['e] lufadh tha eordhlican gestreon, and na Godes
folc.

Wulf bidh eac se unrihtwisa rica, dhe bereafadh tha cristenan, and dha
eadmodan mid his riccetere ofsitt: ac se hyra, odhdhe se m['e]dgylda ne
gedyrstlaecdh thaet he his unrihtwisnysse widhstande, thaet he ne forleose
his wurdhmynt, and dha woruldlican gestreon dhe he lufadh swidhor dhonne
tha cristenan menn. Be dhisum awr['a]t se w['i]tega Ezechiel, thus
cwedhende, "Ge hyrdas, gehyradh Godes word: Mine sc['e]p sint tostencte
dhurh eowre gymeleaste, and sind ab['i]tene. Ge cariadh embe eowerne
bigleofan, and n['a] embe thaera sceapa; fordhi ic wille ofg['a]n dha
sc['e]p aet eowrum handum; and ic do thaet ge gesw['i]cadh thaere w['i]can,
and ic wylle ahreddan mine eowde widh eow. Ic sylf wylle gadrian mine
sc['e]p the waeron tostencte, and ic wylle hi healdan on genihtsumere
laese: thaet thaet losode thaet ic wylle s['e]can and ongean laedan; thaet
thaet alefed waes, thaet ic gehaele; thaet untrume ic wylle getrymman, and
thaet strange gehealdan, and ic h['i] laeswige on dome and on
rihtwisnysse."

Thas word spraec God thurh dhone w['i]tegan Ezechiel, be l['a]reowum and be
his folce. Ge sceolon beon geornfulle to eower agenre dhearfe, theah hit
swa getimige thaet se l['a]reow gimeleas beo, and dodh swa swa Crist
taehte, "Gif se l['a]reow wel t['ae]ce and yfele bysnige, dodh swa swa he
taecdh, and na be dham the h['e] bysnadh." Se Haelend cwaedh be him, "Ic
eom g['o]d hyrde, and ic oncnawe mine sc['e]p, and h['i] oncnawadh me."
Thaet is, ic lufige h['i], and h['i] lufiadh me. Se dhe ne lufadh
sodhfaestnysse, ne oncneow he na gyt God. Ac behealde ge hwaedher ge sind
Godes sc['e]p, hwaedher ge hine gyt oncneowon, hwaedher ge mid
sodhfaestnysse hine lufiadh. H['e] cwaedh, "Swa swa min Faeder oncn['ae]wdh
me, and ic oncn['a]we hine, and ic sylle min agen lif for minum sceapum."
He oncn['ae]wdh his Faeder dhurh hine sylfne, and we oncnawadh thurh hine.
Mid thaere lufe the h['e] wolde for mancynne sweltan, mid thaere h['e]
cydhde h['u] micclan h['e] lufadh his Faeder. He cwaedh, "Ic haebbe odhre
sc['e]p the ne sind na of dhisre eowde, and dha ic sceal laedan, {244} and
hi gehyradh mine stemne, and sceal beon ['a]n eowd, and ['a]n hyrde."

This h['e] spraec on Iudea-lande: dhaer waes ['a]n eowd of dham mannum the
on God belyfdon on dham leodscipe. Tha odhre sc['e]p syndon tha the of
eallum odhrum eardum to Gode b['u]gadh; and Crist h['i] gebrincdh ealle on
['a]nre eowde on dham ecan life. Manega sind hyrdas under Criste, and
dheah-hwaedhere he is ['a]na heora ealra Hyrde, sedhe leofadh and rixadh
mid Faeder and mid Halgum Gaste, ['a] on ecnysse. Amen.

THE SECOND SUNDAY AFTER EASTER.

Dixit Jesus discipulis suis, Ego sum pastor bonus: et reliqua.

This gospel, which has now been read, says, that Jesus said of himself, "I
am the good shepherd: the good shepherd giveth his own life for his sheep.
The hireling, who is not the right shepherd, seeth the wolf coming, and he
forsaketh the sheep and fleeth; and the wolf teareth one, and scattereth
the others," etc.

Christ is good by nature, and in sooth there is nothing good, save God
only. If any creature is good, then is its goodness of the Creator, who is
supremely good. He said, "The good shepherd giveth his own life for his
sheep." Our Redeemer is the good shepherd, and we christian men are his
sheep, and he gave his own life for our redemption. He did as he exhorted,
and he thereby manifested what he enjoined. A good shepherd was Peter, and
good was Paul, and good were the apostles, who gave their lives for God's
people and for the right faith; but their goodness was of the head, which
is Christ, who is their head, and they are his limbs.

Every bishop and every teacher is placed as a shepherd over God's people,
that they may shield the people against {241} the wolf. The wolf is the
devil, who lies in ambush about God's church, and watches how he may fordo
the souls of christian men with sins. Then shall the shepherd, that is, the
bishop or other teacher, withstand the fierce wolf with doctrine and with
prayers. With doctrine he shall teach them, that they may know what the
devil teaches for men's perdition, and what God commands to be observed for
the attainment of everlasting life. He shall pray for them, that God may
preserve the strong and heal the weak. He is to be accounted strong who
withstands the precepts of the devil; he is weak who falls into sins. But
the teacher will be guiltless, if he direct the people with doctrine, and
mediate for them with God. These two things he shall do for the people, and
also help others with his own; and if it so happen, give his own life for
the saving of the people.

"The hireling fleeth when he seeth the wolf." He is a hireling and not a
shepherd, who is engaged in worldly things, and loves dignity and
perishable rewards, and has no inward love for God's sheep. He takes heed
of treasures, and rejoices in dignity, and has his reward in this life, and
will be cut off from the everlasting reward. Thou knowest not who is a
hireling, who a shepherd, before the wolf comes; but the wolf makes
manifest in what manner he watches the sheep. The wolf comes to the sheep,
and some he devours, some he scatters, when the fierce devil instigates
christian men, some to adultery, some he inflames to covetousness, some he
lifts up to pride, some through anger he divides, and with divers
temptations spiritually slays: for the hireling is excited neither by care
nor love, but flees, because he considers worldly advantages, and leaves
unheeded the loss of the sheep. He flees not with body, but with mind. He
flees because he saw iniquity and held silence. He flees because he is a
hireling and not a shepherd, as though it were so said, He cannot stand
against the perils of the sheep, who guardeth not the sheep with love, but
provideth {243} for himself; that is, he loves worldly gain, and not God's
folk.

The unrighteous powerful man also is a wolf, who robs christians, and
oppresses the humble with his power: for the hireling, or the mercenary,
dares not withstand his unrighteousness lest he lose his dignity, and the
worldly gain which he loves more than christian men. Concerning this the
prophet Ezechiel wrote, thus saying, "Ye shepherds, hear the word of God:
My sheep are scattered through your heedlessness, and are devoured. Ye care
for your own sustenance, and not for that of the sheep; therefore I will
require the sheep at your hands, and I will cause you to depart from the
fold, and I will deliver my flock from you. I myself will gather my sheep
that were scattered, and I will feed them in an abundant pasture: that
which was lost I will seek and bring again; that which was maimed I will
heal; the sick I will strengthen, and feed the strong, and I will pasture
them in judgement and in righteousness."

These words spake God through the prophet Ezechiel, concerning teachers and
concerning his people. Ye should be zealous for your own need (though it so
happen that the teacher be heedless), and do as Christ taught, "If the
teacher teach well, and give evil example, do as he teacheth, and not
according to his example." Jesus says of himself, "I am a good shepherd,
and I know my sheep, and they know me." That is, I love them, and they love
me. He who loves not truth, he yet knows not God. But consider whether ye
are God's sheep, whether ye yet know him, whether ye with truth love him.
He said, "As my Father knoweth me, I also know him, and I give my own life
for my sheep." He knows his Father through himself, and we know him through
him. With that love with which he would die for mankind, he manifested how
greatly he loves his Father. He said, "I have other sheep which are not of
this fold, and those I {245} shall bring, and they will hear my voice, and
there shall be one fold and one shepherd."

This he spake in the land of Juda: there was a fold of men who believed in
God in that nation. The other sheep are those of all other countries who
incline to God; and Christ will bring them all to one fold in eternal life.
Many are the shepherds under Christ, and yet he alone is Shepherd of them
all, who liveth and ruleth with the Father and with the Holy Ghost ever to
eternity. Amen.

* * * * *

IN LETANIA MAIORE.

Dhas dagas synd gehatene LETANIAE, thaet sint, GEBED-DAGAS. On dhisum dagum
we sceolon gebiddan ure eordhlicra waestma genihtsumnysse, and us sylfum
gesundfulnysse and sibbe, and, thaet g['y]t mare is, ure synna
forgyfenysse.

We raedadh on b['o]cum, thaet dheos gehealdsumnys wurde ar['ae]red on dhone
timan dhe gel['a]mp on anre byrig, dhe Uigenna is gecweden, micel
eordh-styrung, and feollon cyrcan and h['u]s, and comon wilde beran and
wulfas, and ab['i]ton dhaes folces micelne d['ae]l, and thaes cynges botl
weardh mid heofonlicum fyre forbaerned. Tha bead se biscop Mamertus dhreora
daga faesten, and seo gedreccednys dha geswac; and se gewuna dhaes
faestenes dhurhwunadh gehwaer on geleaffulre geladhunge.

H['i] namon tha bysne dhaes faestenys aet dham Niniueiscan folce. Thaet
folc waes swidhe fyrenful: tha wolde God h['i] ford['o]n, ac h['i]
gegladodon hine mid heora behreowsunge. God spraec to anum w['i]tegan, se
waes Ionas geh['a]ten, "Far to dhaere byrig Niniuen, and boda dhaer dha
word the ic the secge. Tha weardh se w['i]tega afyrht, and wolde forfleon
Godes gesihdhe, ac h['e] ne mihte. Ferde dha to s['ae], and stah on scip.
Dhadha tha scypmen comon ut on s['ae], tha sende him God to micelne {246}
wind and hreohnysse, swa thaet h['i] waeron ['o]rwene heora l['i]fes. Hi
dha wurpon heora waru oforbord, and se w['i]tega laeg and sl['e]p. Hi
wurpon dha t['a]n betweox him, and baedon thaet God sceolde geswutulian
hwanon him thaet ungelimp become. Tha com dhaes w['i]tegan t['a] upp. Hi
axodon hine, Hwaet h['e] waere, odhdhe h['u] h['e] faran wolde? He cwaedh,
thaet h['e] waere Godes dheow, sedhe gesceop s['ae] and l['a]nd, and thaet
h['e] fleon wolde of Godes gesihdhe. H['i] cwaedon, H['u] do we ymbe dhe?
H['e] andwyrde, Weorpadh me oforbord, thonne geswicdh theos gedreccednys.
H['i] dha swa dydon, and seo hreohnys weardh gestilled, and h['i] offrodon
Gode heora l['a]c, and tugon fordh."

God dha gegearcode aenne hw['ae]l, and h['e] forswealh thone w['i]tegan,
and ab['ae]r hine to dham lande the he t['o] sceolde, and hine dhaer
['u]t-asp['a]w. Tha com eft Godes w['o]rd to dham w['i]tegan, and cwaedh,
"Ar['i]s nu, and ga to dhaere mycelan byrig Niniu['e]n, and boda swa swa ic
dhe aer saede." He ferde, and bodode, thaet him waes Godes grama
['o]nsigende, gif h['i] to Gode bugan noldon. Dha ar['a]s se cyning of his
cynesetle, and awearp his deorwyrdhe reaf, and dyde haeran to his lice, and
axan uppan his heafod, and bead thaet aelc man swa d['o]n sceolde; and
aegdher ge men ge dha sucendan cild and eac dha nytenu ne onbyrigdon nanes
dhinges binnan dhrim dagum. Tha, dhurh tha gecyrrednysse, thaet h['i]
yfeles geswicon, and dhurh thaet strange faesten, him gemildsode God, and
nolde hi ford['o]n, swa swa he ['ae]r tha twa burhwara Sodomam and
Gomorram, for heora leahtrum, mid heofonlicum fyre forbaernde.

We sceolon eac on dhissum dagum beg['a]n ure gebedu, and fyligan urum
haligdome ut and inn, and dhone Aelmihtigan God mid geornfulnysse herian.
We wylladh nu this godspel eow gereccan, the her nu geraed waes: "Quis
uestrum habebit amicum:" et reliqua. "Se Haelend cwaedh to his
leorning-cnihtum, Hwilc eower is the haefdh sumne freond, and gaedh him to
on middere nihte, and cwydh": et reliqua.

{248} Se halga Augustinus trahtnode this godspel, and cwaedh, thaet seo
niht getacnode tha nytennysse thisre worulde. Theos woruld is afylled mid
nytennysse. Nu sceal fordhi gehw['a] arisan of dhaere nytennysse, and gan
to his frynd, thaet is, thaet he sceal gebugan to Criste mid ealre
geornfulnysse, and biddan thaera dhreora hlafa, thaet is, geleafan thaere
Halgan Dhrynnysse. Se Aelmihtiga Faeder is God, and his Sunu is Aelmihtig
God, and se Halga Gast is Aelmihtig God; na dhry Godas, ac h['i] ealle
['a]n Aelmihtig God untodaeledlic. Thonne dhu becymst to dhisum dhrym
hlafum, thaet is, to andgite dhaere Halgan Dhrynnysse, thonne haefst dhu on
dham geleafan l['i]f and f['o]dan dhinre sawle, and miht odherne cuman eac
mid dham fedan, thaet is, dhu miht taecan dhone geleafan odhrum frynd the
the dhaes bitt. He cwaedh, 'cuma,' fordhan dhe we ealle sind cuman on
dhisum life, and ure eard nis na her; ac we sind her swilce wegferende
menn; ['a]n cymdh, odher faerdh; se bidh acenned, se odher fordhfaerdh and
rymdh him setl. Nu sceal gehw['a] fordhi gewilnian thaes geleafan thaere
Halgan Dhrynnysse, fordhan dhe se geleafa hine gebrincdh to dham ecan life.

We wylladh eft embe dhone geleafan swidhor sprecan, fordhan dhe dhises
godspelles traht haefdh g['o]dne tige. Se hiredes ealdor, the waes on his
reste gebroht mid his cildum, is Crist, the sitt on heofonum mid his
apostolum, and mid martyrum, and mid eallum tham halgum, the he on dhisum
life gefette. We sceolon clypigan to Criste, and biddan dhaera dhreora
hlafa. Theah h['e] ['u]s thaerrihte ne getidhige, ne sceole we fordhi
thaere bene geswican. He elcadh, and wyle hwaedhere forgyfan. Thi h['e]
elcadh, thaet we sceolon beon oflyste, and deorwyrdhlice healdan Godes
gife. Swa hwaet swa man eadhelice begyt, thaet ne bidh na swa deorwyrdhe
swa thaet thaet earfodhlice bidh begyten. Se Haelend cwaedh, "Gif he
dhurhwunadh cnucigende, thonne arist se hiredes ealdor, for dhaes odhres
onhrope, and him getidhadh thaes dhe he bitt, na for freondraedene, ac for
his unstilnysse." Thi he cwaedh, "Na for freondraedene," fordhan dhe n['a]n
man naere wyrdhe ne thaes geleafan ne dhaes ecan lifes, gif Godes
mildheortnys naere {250} dhe mare ofer manncynne. Nu sceole we cnucian, and
hryman to Criste, fordhan dhe h['e] wile us tidhian, swa swa he sylf
cwaedh, "Biddadh, and eow bidh forgifen; secadh, and ge gemetadh; cnuciadh,
and eow bidh geopenod." Aelc dhaera dhe geornlice bitt, and thaere bene ne
geswicdh, tham getidhadh God thaes ecan lifes.

He cwaedh tha odher bigspel. "Hwilc faeder wile syllan his cilde st['a]n,
gif hit hine hlafes bitt? oththe naeddran, gif hit fisces bitt? odhdhe
thone wyrm dhrowend, gif hit aeges bitt?" God is ure Faeder thurh his
mildheortnysse, and se fisc getacnadh geleafan, and thaet aeig dhone halgan
hiht, se hl['a]f dha sodhan lufe. Thas dhreo dhing forgifdh God his
gecorenum; fordhan dhe nan man ne maeg habban Godes rice, butan he haebbe
dhas dhreo dhing. He sceal rihtlice gelyfan, and habban hiht to Gode, and
sodhe lufe to Gode and to mannum, gif he wile to Godes rice becuman. Se
fisc getacnadh geleafan, fordhan dhe his gecynd is, swa hine swidhor dha
ydha wealcadh, swa he strengra bidh, and swidhor batadh. Swa eac se
geleaffulla man, swa he swidhor bidh geswenct for his geleafan, swa se
geleafa strengra bidh, thaer dhaer h['e] aeltaewe bidh. Gif h['e] abrydh on
dhaere ehtnysse, he ne bidh thonne geleafa, ac bidh h['i]wung. Thaet aeig
getacnadh hiht, fordhi dhe fugelas ne tymadh swa swa odhre nytenu, ac
aerest hit bidh aeig, and seo modor sidhdhan mid hihte bret thaet aeig to
bridde. Swa eac ure hiht ne becom na gyt to dham dhe he hopadh, ac is
swilce h['e] sy aeig. Thonne he haefdh thaet him behaten is, he bidh fugel.
Hl['a]f getacnadh tha sodhan lufe, seo is ealra maegna maest, swa swa se
hl['a]f bidh ealra metta fyrmest. Micel maegen is geleafa, and micel is se
sodha hiht; theah-hwaedhere seo lufu hi oferswidh, fordhan dhe heo bidh
['a] on ecnysse, and dha odhre twa geendiadh. We gelyfadh nu on God, and we
hopiadh to him: eft thonne we becumadh to his r['i]ce, swa swa he us behet,
thonne bidh se geleafa geendod, fordhan dhe we geseodh thonne thaet we nu
gelyfadh. Ure hiht bidh eac geendod, fordhan dhe we beodh haebbende dhaes
dhe we aer hopedon; ac seo lufu ne ateoradh naefre: nu is heo fordhi heora
selest.

{252} Seo naeddre is geset on dham godspelle ongean dhone fisc. On naeddran
h['i]we besw['a]c se deofol Adam; and aefre h['e] windh nu ongean urne
geleafan: ac seo gescyldnys is aet urum Faeder gelang. Se wyrm dhrowend,
the is geset ongean thaet aeig, is aettren, and slihdh mid tham taegle to
deadhe. Tha dhing dhe we geseodh on dhisum l['i]fe, dha sind
ateorigendlice; tha dhe we ne geseodh, and us sind beh['a]tene, hi sind
['e]ce: strece dhaerto thinne hiht, and anbida odhthaet dhu hi haebbe. Ne
loca dhu underbaec; ondraed the dhone dhrowend the ge['ae]ttradh mid tham
taegle. Se man locadh underbaec, the geortruwadh Godes mildheortnysse;
thonne bidh his hiht geaettrod mid thaes dhrowendes taegle. Ac we sceolon
aeigdher ge on earfodhnyssum, ge on gelimpe and on ungelimpe, cwedhan, swa
swa se witega cwaedh, "Ic herige minne Drihten on aelcne t['i]man."
Getimige ['u]s tela on lichaman, getimige ['u]s untela, symle we sceolon
thaes Gode dhancian, and his naman bletsian; thonne bidh ure hiht gehealden
widh thaes wyrmes slege.

St['a]n is gesett ongean dhone hl['a]f, fordhan dhe heardmodnys is
widherraede sodhre lufe. Heardheort bidh se mann, dhe nele thurh lufe
odhrum fremigan, thaer dhaer h['e] maeg. Thaet godspel cwaedh, "Gif ge
cunnon, tha dhe yfele sind, syllan dha g['o]dnysse eowrum bearnum, hu
micele swidhor wile eower Heofonlica Faeder forgyfan g['o]dne gast him
biddendum." Hwaet sind dha g['o]d the men sylladh heora cildum?
Hwilwendlice g['o]dnyssa, swylce swa thaet godspel hrepode, hl['a]f, and
fisc, and aeig. G['o]de sind thas dhing be heora maedhe, fordhan dhe se
eordhlica lichama behofadh thaes fodan. Nu ge, gleawe men, nelladh syllan
eowrum cildum naeddran for fisce, nele eac ure Heofonlica Faeder us syllan
thaes deofles geleaflaeste, gif we hine biddadh thaet he ['u]s sylle sodhne
geleafan. And dhu nelt syllan dhinum bearne throwend for ['ae]ge, nele eac
God us syllan orwenysse for hihte. And dhu nelt dhinum bearne syllan
st['a]n for hl['a]fe, nele eac God us syllan heardheortnysse for sodhre
lufe. Ac se goda Heofonlica Faeder forgifdh us geleafan, and {254} hiht,
and dha sodhan lufe, and dedh thaet we habbadh g['o]dne gast, thaet is,
g['o]dne willan.

Us is to smeagenne thaet word the he cwaedh, "Ge dhe sind yfele." Yfele we
sind, ac we habbadh g['o]dne Faeder. We habbadh gehyred urne naman, "Ge dhe
synt yfele." Ac hw['a] is ure Faeder? Se Aelmihtiga God. And hwilcera manna
Faeder is he? Swutelice hit is ges['ae]d, yfelra manna. And hwilc is se
Faeder? Be dham the is gecweden, "Nis nan man g['o]d butan Gode anum." Se
dhe aefre is g['o]d, he brincdh us yfele to g['o]dum mannum, gif we bugadh
fram yfele, and dodh g['o]d. G['o]d waes se man gesceapen Adam, ac dhurh
his agenne cyre, and deofles tihtinge, he weardh yfel, and eal his
ofspring. Se dhe synful bidh, he bidh yfel, and n['a]n man nis on l['i]fe
butan sumere synne. Ac ure g['o]da Faeder us geclaensadh and gehaeldh, swa
swa se witega cwaedh, "Drihten, gehael me, and ic beo gehaeled; geheald thu
me, and ic beo gehealden."

Se dhe g['o]d beon wile, clypige to dham the aefre is g['o]d, thaet he hine
g['o]dne gewyrce. Se man haefdh gold, thaet is g['o]d be his maedhe: he
haefdh land and welan, tha sint g['o]de. Ac ne bidh se man g['o]d thurh
dhas dhing, butan he mid tham g['o]d wyrce, swa swa se witega cwaedh, "He
aspende his dhing, and todaelde dhearfum, and his rihtwisnys wunadh ['a] on
worulde." He gewanode his feoh and geihte his rihtwisnysse. He gewanode
thaet he forlaetan sceal, and thaet bidh geiht thaet thaet he habban sceal
on ecnysse. Thu herast dhone mancgere dhe begytt gold mid leade, and nelt
herigan dhone dhe begytt rihtwisnysse and heofonan rice mid brosnigendlicum
feo. Se r['i]ca and se dhearfa sind wegferende on dhisre worulde. Nu berdh
se r['i]ca swaere byrdhene his gestreona, and se dhearfa gaedh aemtig. Se
r['i]ca berdh mare thonne he beh['o]fige to his formettum, se odher berdh
aemtigne pusan. Fordhi sceal se r['i]ca daelan his byrdhene widh thone
dhearfan, thonne wanadh he dha byrdhene his synna, and dham thearfan
gehelpdh. Ealle we sind Godes thearfan; uton fordhi oncnawan tha dhearfan
the us biddadh, thaet {256} God oncnawe us, thonne we hine biddadh ure
neoda. Hwaet sind tha dhe us biddadh? Earme men, and tiddre, and deadlice.
Aet hwam biddadh h['i]? Aet earmum mannum, and tiddrum, and deadlicum.
Butan tham aehtum, gelice sind tha the dhaer biddadh, and dhadhe h['i]
aetbiddadh. H['u] mihtu for sceame aeniges dhinges aet Gode biddan, gif dhu
forwyrnst dhinum gel['i]can thaes dhe dhu foreadhelice him getidhian miht?
Ac se r['i]ca besihdh on his paellenum gyrlum, and cwydh, 'Nis se loddere
mid his taettecon m['i]n gel['i]ca.' Ac se apostol Paulus hine nebbadh mid
thisum wordum, "Ne brohte we n['a]n dhing to dhisum middangearde, ne we
n['a]n dhing heonon mid ['u]s laedan ne magon."

Gif r['i]ce w['i]f, and earm acennadh togaedere, gangon h['i] aweig; nast
dhu hwaedher bidh thaes r['i]can w['i]fan cild, hwaedher thaes earman. Eft,
gif man openadh deaddra manna byrgynu, nast dhu hwaedher beodh thaes
r['i]can mannes b['a]n, hwaedher thaes dhearfan. Ac seo gytsung is ealra
yfelra dhinga wyrtruma; and tha dhe fyligadh thaere gytsunge, h['i]
dweliadh fram Godes geleafan, and hi befealladh on mislice costnunga and
derigendlice lustas, dhe hi besencadh on forwyrd. Odher is thaet hw['a]
r['i]ce beo, gif his yldran him aehta becwaedon; odher is, gif hw['a] thurh
gytsunge r['i]ce gewurdhe. Thises mannes gytsung is gewreht widh God, na
dhaes odhres aeht, gif his heorte ne bidh ontend mid thaere gytsunge.
Swilcum mannum bebead se apostol Paulus, "Bebeodadh tham ricum thaet h['i]
ne modigan, ne h['i] ne h['o]pian on heora ungewissum welan; ac beon h['i]
rice on godum weorcum, and syllan Godes dhearfum mid cystigum mode, and God
him forgylt mid hundfealdum swa hwaet swa he dedh tham earman for his
lufon."

Se r['i]ca and se thearfa sind him betwynan nyd-behefe. Se welega is
geworht for dhan dhearfan, and se dhearfa for than welegan. Tham spedigum
gedafenadh thaet he spende and daele; dham waedlan gedafenadh thaet he
gebidde for dhane daelere. Se earma is se weg the laet us to Godes rice.
Mare syldh se {258} dhearfa tham r['i]can thonne he aet him nime. Se
r['i]ca him syldh thone hl['a]f dhe bidh to meoxe awend, and se dhearfa
syldh tham r['i]can thaet ['e]ce l['i]f: na h['e] swa-dheah, ac Crist,
sedhe thus cwaedh, "Thaet thaet ge dodh anum dhearfan on m['i]num naman,
thaet ge dodh me sylfum," sedhe leofadh and rixadh mid Faeder and mid
Halgum Gaste ['a] butan ende. Amen.

ON THE GREATER LITANY.

These days are called LITANIAE, that is, PRAYER-DAYS. On these days we
should pray for abundance of our earthly fruits, and health for ourselves,
and peace, and, what is yet more, forgiveness of our sins.

We read in books, that this observance was established at the time when
there happened in a city, which is called Vienna, a great earthquake, and
churches and houses fell, and there came wild bears and wolves, and
devoured a large portion of the people, and the king's palace was burnt
with heavenly fire. Then the bishop Mamertus commanded a fast of three
days, and the affliction ceased; and the custom of the fast continues
everywhere in the faithful church.

They took the example of the fast from the people of Nineveh. That people
was very sinful: then would God destroy them, but they appeased him with
their penitence. God spake to a prophet who was called Jonah, "Go to the
city of Nineveh, and announce there the words which I say to thee. Then was
the prophet afraid, and would flee from God's presence, but he could not.
He went to the sea, and entered a ship. When the shipmen came out to sea,
God {247} sent to them a great wind and tempest, so that they were hopeless
of their lives. They therefore cast their wares overboard, and the prophet
lay and slept. They then cast lots among them, and prayed that God would
manifest to them whence that affliction came upon them. Then the prophet's
lot came up. They asked him who he was, or how he would go? He said that he
was a servant of God, who created sea and land, and that he would flee from
God's presence. They said, How shall we do regarding thee? He answered,
Cast me overboard, then will this affliction cease. They then did so, and
the tempest was stilled, and they offered their gifts to God, and went on
their course."

God then prepared a whale, and it swallowed up the prophet, and bare him to
the land to which he should go, and there vomited him out. Then again came
the word of God to the prophet, and said, "Arise now, and go to the great
city Nineveh, and preach as I before said to thee." He went and preached,
that God's anger was about to descend on them, if they would not incline to
God. Then, the king arose from his throne, and cast off his precious robes,
and put sackcloth on his body, and ashes upon his head, and commanded that
every man should so do; and that both men and sucking children and also the
cattle should not taste of anything within three days. Then through that
conversion, that they desisted from evil, and through that strict fast, God
had mercy on them, and would not destroy them, as he had before, for their
crimes, burnt the inhabitants of the two cities, Sodom and Gomorrah, with
heavenly fire.

We also on these days should offer up our prayers, and follow our relics
out and in, and with fervour praise Almighty God. We will now expound to
you this gospel which has just been read: "Quis vestrum habebit amicum": et
reliqua. "Jesus said to his disciples, Which of you who hath a friend, and
goeth to him at midnight, and saith," etc.

{249} Saint Augustine expounded this gospel, and said, that the night
betokened the ignorance of this world. This world is filled with ignorance.
Now therefore should everyone arise from that ignorance, and go to his
friend, that is, he should incline to Christ with all fervour, and pray for
the three loaves, that is, belief in the Holy Trinity. The Almighty Father
is God, and his Son is Almighty God, and the Holy Ghost is Almighty God;
not three Gods, but they all one Almighty God indivisible. When thou comest
to those three loaves, that is, to an understanding of the Holy Trinity,
then hast thou, in that belief, life and food for thy soul, and mayest
therewith feed another stranger also, that is, thou mayest teach the faith
to another friend who shall ask it of thee. He said a 'stranger,' because
we are all strangers in this life, and our country is not here; but we are
here as wayfaring men; one comes, another goes; this is born, the other
departs and yields up his seat to him. Now therefore should everyone desire
faith in the Holy Trinity, for that faith will bring him to everlasting
life.

We will again speak more concerning faith, because the exposition of this
gospel has a good deduction. The master of the family, who was gone to rest
with his children, is Christ, who sits in heaven with his apostles, and
with martyrs, and with all the saints whom he fetched in this life. We
should call to Christ, and pray for the three loaves. Though he do not
forthwith grant them to us, we should not on that account desist from
prayer. He delays, and yet will give. He delays, that we may be desirous,
and dearly hold the grace of God. Whatsoever a man gets easily is not so
precious as that which is gotten with difficulty. Jesus said, "If he
continue knocking, the master of the family will arise, because of the
other's importunity, and grant him what he asks, not for friendship, but
for his clamour." He said, "Not for friendship," because no man were worthy
either of that faith, or of eternal life, if God's mercy were not the {251}
greater towards mankind. We should knock, and call to Christ, because he
will give to us, as he himself said, "Ask, and it shall be given to you;
seek, and ye shall find; knock, and it shall be opened to you." To everyone
who fervently asks, and ceases not from prayer, God will grant everlasting
life.

He then said another parable. "What father will give his child a stone, if
he ask for bread? or a serpent, if he ask for a fish? or a scorpion, if he
ask for an egg?" God is our Father through his mercy, and the fish betokens
faith, and the egg holy hope, the bread true love. These three things God
gives to his chosen; for no man can have God's kingdom, unless he have
these three things. He must rightly believe, and have hope in God, and true
love to God and to men, if he will come to God's kingdom. The fish betokens
faith, because its nature is, that the more it is tossed by the waves, the
stronger it is, and the more vigorously it strikes. In like manner the
believing man, the more he is afflicted for his faith, the stronger will be
his faith, wherever it is sound. If it sink under persecution, it is then
not faith, but is hypocrisy. The egg betokens hope, seeing that birds teem
not like other animals, but first it is an egg, and the mother then with
hope cherishes the egg to a young bird. In like manner our hope comes not
yet to that which it hopes, but is, as it were, an egg. When it has that
which is promised it, it is a bird. Bread betokens true love, which of all
virtues is greatest, as bread is of all food the principal. Faith is a
great virtue, and a great virtue is true hope; yet love excels them,
forasmuch as it is ever to eternity, and the other two will end. We now
believe in God, and we hope in him: but after we come to his kingdom, as he
has promised us, then will faith be ended, for we shall then see what we
now believe. Our hope will also be ended, because we shall be in possession
of what we had previously hoped for; but love will never decay: therefore
is it the most excellent of them.

{253} The serpent is placed in the gospel in opposition to the fish. In a
serpent's form the devil deceived Adam; and he is now ever striving against
our faith: but our protection is in the hand of our Father. The scorpion,
which is set in opposition to the egg, is venomous, and stings with its
tail to death. Those things which we see in this life are perishable; those
which we see not, and which are promised to us are eternal: stretch thereto
thy hope, and wait until thou have them. Look not behind; dread the
scorpion which envenoms with its tail. The man looks behind, who despairs
of God's mercy; then is his hope envenomed by the scorpion's tail. But we
should both in difficulties, and in chances and in mischances, say as the
prophet said, "I will praise the Lord at every time." Betide us good in
body, betide us evil, we ought ever to thank God, and bless his name; then
will our hope be preserved from the scorpion's sting.

A stone is set in opposition to bread, because hardness of mind is contrary
to true love. Hardhearted is the man who will not through love promote the
welfare of others where he can. The gospel says, "If ye can, who are evil,
give to your children what is good, how much more will your Heavenly Father
give a good spirit to those asking him?" What are the good things that men
give to their children? Transitory goods, such as the gospel touched on,
bread, and fish, and an egg. These things are good in their degree, because
the earthly body requires food. Now ye, prudent men, will not give your
children a serpent for a fish, nor also will your Heavenly Father give us
the devil's unbelief, if we pray to him to give us true faith. And thou
wilt not give thy child a scorpion for an egg, nor also will God give us
despair for hope. And thou wilt not give thy child a stone for bread, nor
also will God give us hardheartedness for true love. But the good Heavenly
Father will give us faith, and hope, and {255} true love, and will cause us
to have a good spirit, that is, good will.

We have to consider the words which he said, "Ye who are evil." We are
evil, but we have a good Father. We have heard our name, "Ye who are evil."
But who is our Father? The Almighty God. And of what men is he the Father?
It is manifestly said, of evil men. And of what kind is the Father? Of whom
it is said, "No one is good save God only." He who ever is good will bring
us who are evil to be good men, if we will eschew evil and do good. The man
Adam was created good, but by his own election and the instigation of the
devil, he and all his offspring became evil. He who is sinful is evil, and
there is no man in life without some sin. But our good Father will cleanse
and heal us, as the prophet said, "Lord, heal me, and I shall be healed;
preserve thou me, and I shall be preserved."

Let him who desires to be good call to him who ever is good, that he make
him good. A man has gold, that is good in its kind: he has land and riches,
they are good. But the man is not good through these things, unless he do
good with them, as the prophet said, "He distributed his wealth, and
divided it among the poor, and his righteousness continueth for ever." He
diminished his money, and increased his righteousness. He diminished that
which he must leave, and that will be increased which he shall have to
eternity. Thou praisest the merchant who gets gold for lead, and wilt not
praise him who gets righteousness and the kingdom of heaven for perishable
money. The rich and the poor are wayfarers in this world. The rich now
bears the heavy burthen of his treasures, and the poor goes empty. The rich
bears more provisions for his journey than he requires, the other bears an
empty scrip. Therefore should the rich share his burthen with the poor;
then will he lessen the burthen of his sins, and help the poor. We are all
God's poor; let us therefore acknowledge the poor who ask of us, that God
{257} may acknowledge us, when we ask our needs of him. Who are those that
ask of us? Men poor, and feeble, and mortal. Of whom ask they? Of men poor,
and feeble, and mortal. Except the possessions, alike are those who ask and
those of whom they ask. How canst thou for shame ask anything of God, if
thou refuse to thy fellow that which thou canst most easily grant him? But
the rich looks on his purple garments, and says, 'The wretch with his rags
is not my fellow.' But the apostle Paul beards him with these words, "We
brought nothing to this world, nor may we take with us anything hence."

If a rich woman, and a poor one bring forth together, let them go away;
thou knowest not which is the rich woman's child, which the poor one's.
Again, if we open the graves of dead men, thou knowest not which are the
rich man's bones, which the poor one's. But covetousness is of all evil
things the root, and those who follow covetousness swerve from God's faith,
and fall into divers temptations, and pernicious lusts, which sink them
into perdition. It is one thing, that a man be rich, if his parents have
bequeathed him possessions; another thing, if any one become rich through
covetousness. The covetousness of the latter is accused before God, not the
other's wealth, if his heart be not inflamed with covetousness. For such
men the apostle Paul enjoined, "Enjoin the rich that they be not proud, and
that they hope not in their uncertain wealth; but let them be rich in good
works, and give to God's poor with bountiful spirit, and God will requite
them an hundredfold for whatsoever they do for the poor for love of him."

The rich and the poor are needful to each other. The wealthy is made for
the poor, and the poor for the wealthy. It is incumbent on the affluent,
that he scatter and distribute; on the indigent it is incumbent, that he
pray for the distributor. The poor is the way that leads us to the kingdom
of God. The poor gives to the rich more than he {259} receives from him.
The rich gives him bread that will be turned to ordure, and the poor gives
to the rich everlasting life: yet not he, but Christ, who thus said, "That
which ye do for the poor in my name, that ye do for myself," who liveth and
reigneth with the Father and the Holy Ghost ever without end. Amen.

* * * * *

FERIA III.

DE DOMINICA ORATIONE.

Se Haelend Crist, sydhdhan he to dhisum life c['o]m, and man weardh
geweaxen, thadha h['e] waes dhritig wintra eald on thaere menniscnysse, tha
beg['a]nn he wundra to wyrcenne, and geceas dha twelf leorning-cnihtas, tha
dhe we apostolas hatadh. Tha waeron mid him aefre sydhdhan, and he him
taehte ealne thone wisdom dhe on halgum bocum stent, and thurh h['i] ealne
cristendom astealde. Tha cwaedon hi to dham Haelende, "L['e]['o]f, taece
['u]s hu we magon us gebiddan." Dha andwyrde se Haelend, and thus cwaedh,
"Gebiddadh eow mid thisum wordum to minum Faeder and to eowrum Faeder, Gode
Aelmihtigum: Pater noster, thaet is on Englisc, Thu, ure Faeder, the eart
on heofonum, Sy th['i]n nama gehalgod. Cume dh['i]n r['i]ce. Sy dh['i]n
wylla on eordhan swa swa on heofonum. Syle ['u]s to-daeg urne daeghwamlican
hl['a]f. And forgyf us ure gyltas, swa swa we forgyfadh dham the widh us
agyltadh. And ne l['ae]d dhu na us on costnunge. Ac alys us fram yfele. Sy
hit swa."

God Faeder Aelmihtig haefdh aenne Sunu gecyndelice and menige
gewiscendlice. Crist is Godes Sunu, swa thaet se Faeder hine gestrynde of
him sylfum, butan aelcere meder. Naefdh se Faeder naenne lichaman, ne he on
dha wisan his Bearn ne gestrynde the menn dodh: ac his Wisdom, the h['e]
mid ealle gesceafta geworhte, se is his Sunu, se is aefre of dham Faeder,
and mid tham Faeder, God of Gode, ealswa mihtig swa se Faeder. We men sind
Godes bearn, fordhon the h['e] us {260} geworhte; and eft, dhadha we
forwyrhte waeron, he sende his agen Bearn us to alysednysse. Nu sind we
Godes bearn, and Crist is ure brodher, gif we dham Faeder onriht
gehyrsumiadh, and mid eallum mode hine weordhiadh. Crist is ure heafod, and
we sind his lima: he is mid ure menniscnysse befangen, and he haefdh urne
lichaman, thone dhe h['e] of dham halgan maedene Mar['i]an genam; fordhi we
magon cudhlice to him clypian, swa swa to urum bredher, gif we dha
brodherraedene swa healdadh swa swa he us taehte; thaet is, thaet we ne
sceolon na gedhafian thaet deofol mid aenigum undheawum us gew['e]me fram
Cristes brodhorraedene.

Witodlice se man the deofle geefenlaecdh, se bidh deofles bearn, na thurh
gecynd odhdhe thurh gesceapenysse, ac dhurh tha geefenlaecunge and yfele
geearnunga. And se man dhe Gode gecwemdh, he bidh Godes bearn, na
gecyndelice, ac thurh gesceapenysse and dhurh gode geearnunga, swa swa
Crist cwaedh on his godspelle, "Se dhe wyrcdh mines Faeder willan sedhe is
on heofonum, he bidh min brodher, and min moder, and min sweoster." Fordhi
nu ealle cristene men, aegdher ge r['i]ce ge heane, ge aedhelborene ge
unaedhelborene, and se hlaford, and se dheowa, ealle h['i] sind gebrodhra,
and ealle h['i] habbadh aenne Faeder on heofonum. Nis se welega na betera
on dhisum naman thonne se dhearfa. Eallswa bealdlice m['o]t se dheowa
clypigan God him to Faeder ealswa se cyning. Ealle we sind gelice aetforan
Gode, buton hw['a] odherne mid godum weorcum fordheo. Ne sceal se r['i]ca
for his welan thone earman forse['o]n; fordhan oft bidh se earma betera
aetforan Gode thonne se r['i]ca. God is ure Faeder, thi we sceolon ealle
beon gebrodhru on Gode, and healdan thone brodherlican bend unforedne;
thaet is, dha sodhan sibbe, swa thaet ure aelc odherne lufige swa swa hine
sylfne, and nanum ne gebeode thaet thaet he nelle thaet man him gebeode. Se
dhe dhis hylt, he bidh Godes bearn, and Crist, and ealle halige men dhe
Gode gedheodh, beodh his gebrodhru and his gesweostru.

We cwedhadh, "Pater noster qui es in celis," thaet is, "Ure {262} Faeder
dhe eart on heofonum;" fordhan the God Faeder is on heofonum, and he is
aeghwar, swa swa he sylf cwaedh, "Ic gefylle mid me sylfum heofonas and
eordhan." And eft thaet halige godspel be him thus cwydh, "Heofon is his
thrymsetl, and eordhe is his fot-sceamul." We wendadh ['u]s eastweard
thonne we us gebiddadh, fordhan dhe dhanon arist seo heofen: na swilce on
east-daele synderlice sy his wunung, and forlaete west-dael, odhdhe odhre
daelas, se the aeghwar is andweard, na dhurh rymyt thaere stowe, ac thurh
his maegendhrymmes andweardnysse. Thonne we wendadh ure neb to east-daele,
thaer seo heofen arist, seodhe is ealra lichomlicra dhinga oferstigende,
thonne sceal ure m['o]d beon mid tham gemyngod, thaet hit beo gewend to
dham hehstan and tham fyrmestan gecynde, thaet is, God. We sceolon eac
witan, thaet se synfulla is eordhe geh['a]ten, and se rihtwisa is heofen
geh['a]ten; fordhan the on rihtwisum mannum is Godes wunung, and se goda
man bidh thaes Halgan Gastes templ. Swa eac dhaer-togeanes se ford['o]na
man bidh deofles templ, and deofles wunung: fordhi thonne swa micel is
betwux g['o]dum mannum and yfelum, swa micel swa bidh betwux heofenan and
eordhan.

Seofon geb['e]du sint on tham Pater noster. On tham twam formum wordum ne
synd nane gebedu, ac sind herunga: thaet is, "Ure Faeder the eart on
heofonum." Thaet forme geb['e]d is, "Sanctificetur nomen tuum:" thaet is,
"Sy dhin nama gehalgod." Nis thaet na sw['a] to understandenne, swylce
Godes nama ne sy genoh halig, sedhe aefre waes halig, and aefre bidh, and
h['e] us ealle gebletsadh and gehalgadh: ac this word is sw['a] to
understandenne, thaet his nama sy on us gehalgod, and he us thaes
getidhige, thaet we moton his naman mid urum mudhe gebletsian, and he us
sylle thaet gedh['a]nc, thaet we magon understandan thaet nan dhing nis swa
halig swa his nama.

Thaet odher geb['e]d is, "Adueniat regnum tuum:" thaet is, on urum
gereorde, "Cume dhin r['i]ce." Aefre waes Godes r['i]ce, and aefre bidh: ac
hit is sw['a] to understandenne, thaet his r['i]ce beo ofer ['u]s, and he
on us rixige, and we him mid ealre {264} gehyrsumnysse undertheodde syn,
and thaet ure r['i]ce beo us gel['ae]st and gefylled, swa swa Crist us
beh['e]t, thaet he wolde ['u]s ['e]ce r['i]ce forgyfan, thus cwedhende,
"Cumadh, ge gebletsode mines Faeder, and gehabbadh thaet r['i]ce thaet eow
gegearcod waes fram anginne middangeardes." This bidh ure r['i]ce, gif we
hit nu geearniadh; and we beodh Godes r['i]ce, thonne Crist ['u]s betaecdh
his Faeder on domes daege, swa swa thaet h['a]lige gewrit cwydh, "Cum
tradiderit regnum Patri suo:" thaet is, "Thonne h['e] betaecdh r['i]ce his
Faeder." Hwaet is thaet r['i]ce thaet h['e] betaecdh his Faeder, buton dha
halgan menn, aegdher ge weras ge w['i]f, tha the h['e] alysde fram
helle-w['i]te mid his agenum deadhe? Tha he betaecdh his agenum Faeder on
ende thisre worulde, and h['i] beodh thonne Godes r['i]ce, and mid Gode on
ecnysse rixiadh, aegdher ge mid sawle ge mid lichaman, and beodh thonne
gelice englum.

Thaet dhridde geb['e]d is, "Fiat uoluntas tua sicut in celo et in terra:"
thaet is, "Geweordhe th['i]n willa on eordhan swa swa on heofonum." Thaet
is, Swa swa englas on heofonum the gehyrsumiadh, and mid eallum gemete to
dhe gedheodadh, swa eac menn the on eordhan sind, and of eordhan geworhte,
beon h['i] dhinum willan gehyrsume, and to dhe mid ealre geornfulnysse
gedheodan. On tham mannum sodhlice gewyrdh Godes willa, the to Godes willan
gewyrceadh. Ure sawul is heofonlic, and ure lichama is eordhlic. Nu bidde
we eac mid thisum wordum, thaet Godes willa geweordhe, aegdher ge on ure
sawle ge on urum lichaman, thaet aegdher him gehyrsumige, and he aegdher
gehealde and gescylde, ge ure sawle ge urne lichaman, fram deofles
costnungum.

Thaet feordhe geb['e]d is, "Panem nostrum cotidianum da nobis hodie:" thaet
is, on urum gereorde, "Syle us nu to-daeg urne daeghwamlican hl['a]f."
Thaet is on dhrim andgitum to understandenne: thaet h['e] us sylle fodan
urum lichaman, and sylle eac ure sawle thone gastlican hl['a]f. Se gastlica
hl['a]f is Godes bebod, thaet we sceolon smeagan daeghwamlice, and mid
weorce {266} gefyllan; fordhan swa swa se lichama leofadh be lichamlicum
mettum, swa sceal seo sawul lybban be Godes l['a]re, and be gastlicum
smeagungum. Hradhe se lichama aswint and forweornadh, gif him bidh oftogen
his bigleofa: swa eac seo sawul forwyrdh, gif heo naefdh thone gastlican
bigleofan, thaet sind Godes beboda, on tham heo sceal gedheon and beon
geg['o]dad. Eac se gastlica hl['a]f is thaet halige husel, mid tham we
getrymmadh urne geleafan; and dhurh dhaes halgan husles th['y]gene ['u]s
beodh ure synna forgyfene, and we beodh gestrangode ongean deofles
costnunge. Thi we sceolon gelomlice mid tham gastlican gereorde ure sawle
geclaensian and getrymman. Ne sceal theah se dhe bidh mid healicum synnum
ford['o]n, gedyrstlaecan thaet he Godes husel thicge, buton he his synna
aer gebete: gif he elles dedh, hit bidh him sylfum to bealowe gedhyged. Se
hl['a]f getacnadh dhreo dhing, swa swa we cwaedon. An is thaes lichaman
b['i]gleofa; odher is dhaere sawle; dhridde is thaes halgan husles dhygen.
Thyssera dhreora dhinga we sceolon daeghwamlice aet urum Drihtne biddan.

Thaet fifte geb['e]d is, "Et dimitte nobis debita nostra, sicut et nos
dimittimus debitoribus nostris:" thaet is, "Forgif us ure gyltas, swa swa
we forgifadh tham mannum the widh us agyltadh." We sceolon d['o]n swa swa
we on dhisum wordum behatadh; thaet is, thaet we beon mildheorte us
betwynan, and, for dhaere micclan lufe Godes, forgyfan dham mannum the widh
us agyltadh, thaet God Aelmihtig forgyfe us ure synna. Gif we dhonne
nelladh forgyfan tha lytlan gyltas dhaera manna the us gegremedon, thone
nele eac God us forgyfan ure synna mycele and manega: swa swa Crist sylf
cwaedh, "Thonne ge standadh on eowrum geb['e]dum, forgyfadh swa hwaet swa
ge habbadh on eowrum mode to aenigum men, and eower Faeder, the on heofonum
is, forgyfdh eow eowre synna. Gif ge thonne nelladh forgyfan mid inweardre
heortan tham dhe eow gremiadh, thonne eac eower Faeder, dhe on heofonum is,
nele eow forgyfan eowre synna; ac he haet eow gebindan, and on cwearterne
settan, thaet is on helle-w['i]te; and eow dhaer deofol getintregadh,
odhthaet ge habban ealle eowre gyltas gedhrowade, odhthaet {268} ge cumon
to anum feordhlincge." Is hwaedhere getaeht, aefter Godes gesetnysse, thaet
wise men sceolon settan steore dysigum mannum, swa thaet hi thaet dysig and
dha undheawas alecgan, and theah dhone man lufigan swa swa agenne brodhor.

Thaet sixte geb['e]d is, "Et ne nos inducas in temptationem:" thaet is, "Ne
gedhafa, dhu God, thaet we beon gelaedde on costnunge." Odher is costnung,
odher is fandung. God ne costnadh naenne mannan; ac hwaedhere n['a]n man ne
cymdh to Godes r['i]ce, buton he sy afandod: fordhi ne sceole we na biddan
thaet God ure ne afandige, ac we sceolon biddan thaet God us gescylde,
thaet we ne abreodhon on dhaere fandunge. Deofol m['o]t aelces mannes
afandigan, hwaedher he aht sy, odhdhe naht; hwaedher he God mid
inweardlicre heortan lufige, odhdhe he mid h['i]wunge f['a]re. Swa swa man
afandadh gold on fyre, swa afandadh God thaes mannes mod on mislicum
fandungum, hwaedher h['e] ['a]nraede sy. Genoh wel w['a]t God hu hit
getimadh on thaere fandunge; ac hwaedhere se man naefdh na mycele
gedhincdhe, buton he afandod sy. Thurh dha fandunge he sceal gedheon, gif
he tham costnungum widhstent. Gif he fealle, he eft astande: thaet is, gif
he agylte, he hit georne gebete, and sydhdhan gesw['i]ce; fordhi ne bidh
n['a]n b['o]t naht, buton thaer beo geswicenes. Se man the gelomlice wile
syngian, and gelomlice betan, he gremadh God; and swa he swidhor syngadh
swa he deofle gewyldra bidh, and hine thonne God forlaet, and he faerdh swa
him deofol wissadh, swa swa tobrocen sc['i]p on s['ae], the swa faerdh swa
hit se wind drifdh. Se goda man swa he swidhor afandod bidh swa he rotra
bidh, and near Gode, odhthaet h['e] mid fulre gedhincdhe faerdh of dhisum
life to dham ecan life. And se yfela swa he oftor on dhaere fandunge
abrydh, swa he forcudhra bidh, and deofle near, odhthaet he faerdh of
dhisum life to dham ecan wite, gif he aer geswican nolde, thatha he mihte
and moste. Fordhi anbidadh God oft thaes yfelan mannes, and laet him fyrst,
thaet he his m['a]ndaeda geswice, and his m['o]d to Gode gecyrre aer his
ende, gif he wile. Gif he thonne nele, thaet {270} he beo butan aelcere
ladunge swidhe rihtlice to deofles handa asceofen. Fordhi is nu selre
cristenum mannum, thaet hi mid earfodhnyssum and mid geswince geearnian
thaet ['e]ce r['i]ce and dha ['e]can blisse mid Gode and mid eallum his
halgum, dhonne hi mid softnysse and mid yfelum lustum geearnian tha ecan
tintrega mid eallum deoflum on helle-w['i]te.

Thaet seofodhe geb['e]d is, "Set libera nos a malo:" thaet is, "Ac alys us
fram yfele:" alys us fram deofle and fram eallum his syrwungum. God lufadh
us, and deofol us hatadh. God us fett and gefrefradh, and deofol us wile
ofslean, gif he m['o]t; ac him bidh forwyrned thurh Godes gescyldnysse, gif
we us sylfe nelladh ford['o]n mid undheawum. Fordhi we sceolon forbugan and
forseon thone lydhran deoful mid eallum his lotwrencum, fordhan dhe him ne
gebyradh naht to ['u]s, and we sceolon lufian and filigan urum Drihtne,
sedhe us l['ae]t to dham ecan life.

Seofon geb['e]du, swa swa we aer saedon, beodh on dham Pater noster. Tha
dhreo forman geb['e]du beodh us ongunnene on dhysre worulde, ac h['i] beodh
['a] ungeendode on thaere toweardan worulde. Seo halgung thaes maeran naman
Godes ongann ['u]s mannum thatha Crist weardh geflaeschamod mid ure
menniscnysse; ac seo ylce halgung wunadh on ecnysse, fordhan dhe we on dham
ecan life bletsiadh and herigadh aefre Godes naman. And God rixadh nu, and
his r['i]ce stent aefre butan ende, and Godes willa bidh gefremod on dhisum
life dhurh g['o]de menn: se ylca willa wunadh ['a] on ecnysse. Tha odhre
feower geb['e]du belimpadh to dhisum life, and mid thisum life geendiadh.

On dhisum l['i]fe we beh['o]fiadh hl['a]fes, and l['a]re, and husel-ganges.
On tham toweardan l['i]fe we ne beh['o]fiadh nanes eordhlices bigleofan,
fordhan dhe we thonne mid tham heofonlicum mettum beodh gereordode. Her we
beh['o]fiadh l['a]re and wisdomes. On dham heofonlican life beodh ealle ful
w['i]se, and on gastlicre lare full ger['a]de, tha dhe nu, thurh w['i]sra
manna l['a]re, beodh Godes bebodum undertheodde. And her we beh['o]fiadh
dhaes halgan husles {272} dhygene for ure beterunge, sodhlice on dhaere
heofonlican wununge we habbadh mid us Cristes lichaman, mid tham he rixadh
on ecnysse.

On thyssere worulde we biddadh ure synna forgyfenysse, and na on thaere
toweardan. Se man dhe nele his synna behreowsian on his life, ne begyt he
nane forgyfenysse on dham toweardan. And on dhisum life we biddadh thaet
God us gescylde widh deofles costnunga, and us alyse fram yfele. On dham
ecan life ne bidh n['a]n costnung ne n['a]n yfel; fordhi dhaer ne cymdh
n['a]n deofol ne n['a]n yfel mann, dhe us maege dreccan odhdhe derian.
Thaer beodh gethwaere sawul and lichama, the nu on dhisum life him
betweonan winnadh. Dhaer ne bidh n['a]n untrumnys, ne geswinc, ne wana
nanre g['o]dnysse, ac Crist bidh mid ['u]s eallum, and ['u]s ealle dhing
dedh, butan edwite, mid ealre blisse.

Crist gesette this geb['e]d, and swa beleac mid feawum wordum, thaet ealle
ure neoda, aegdher ge gastlice ge lichamlice, dhaeron sind belocene; and
this geb['e]d he gesette eallum cristenum mannum gemaenelice. Ne cwydh na
on dham geb['e]de, 'Min Faeder, thu dhe eart on heofonum,' ac cwydh, "Ure
Faeder;" and swa fordh ealle dha word dhe thaer-aefter fyligadh sprecadh
gemaenelice be eallum cristenum mannum. On dham is geswutelod hu swidhe God
lufadh ['a]nnysse and gethwaernysse on his folce. Aefter Godes gesetnysse
ealle cristene men sceoldon beon swa gedhwaere swilce hit ['a]n man waere:
fordhi wa dham men the dha annysse tobrycdh. Swa swa we habbadh on anum
lichaman manega lima, and hi ealle ['a]num heafde gehyrsumiadh, swa eac we
sceolon manega cristene men Criste on ['a]nnysse gehyrsumian; fordhon the
he is ure heafod, and we synd his lima. We magon geseon on urum agenum
lichaman h['u] aelc lim odhrum thenadh. Tha f['e]t beradh ealne dhone
lichaman, and dha eagan laedadh dha f['e]t, and tha handa gearciadh dhone
bigleofan. Hradhe lidh thaet heafod ad['u]ne, gif tha f['e]t hit ne
feriadh; and hradhe ealle dha lima togaedere forweordhadh, gif tha handa ne
dodh thone bigleofan tham mudhe. Swa eac se r['i]ca man, the sitt on his
heahsetle, hradhe geswicdh he his {274} gebeorscipes, gif dha dheowan
geswicadh dhaera teolunga. Beo se r['i]ca gemyndig thaet he sceal ealra
dhaera g['o]da the him God alaende agyldan gescead hu he dha atuge.

Se bidh dhin hand odhdhe dhin f['o]t, sedhe the dhine neoda dedh. Se bidh
thin eage, sedhe the wisdom taecdh, and on rihtne weg the gebrincdh. Se dhe
the m['u]ndadh swa swa faeder, he bidh swylce h['e] dhin heafod sy. Ealswa
wel beh['o]fadh thaet heafod thaera odhera lima, swa swa dha lima
beh['o]fiadh thaes heafdes. Gif ['a]n lim bidh untrum, ealle dha odhre
throwiadh mid tham anum. Swa we sceolon eac, gif bidh an ure geferena on
sumre earfodhnysse, ealle we sceolon his yfel bes['a]rgian, and h['o]gian
embe dha bote, gif we hit gebetan magon. And on eallum dhingum we sceolon
healdan sibbe and annysse, gif we willadh habban tha micclan gedhincdhe
thaet we beon Godes bearn, sedhe on heofonum is, on dhaere he rixadh mid
eallum his halgum on ealra worulda woruld on ecnysse. Amen.

TUESDAY.

ON THE LORD'S PRAYER.

Jesus Christ, after he came to this life, and was grown to manhood, when he
was thirty years old in his human nature, began to work miracles, and chose
the twelve disciples whom we call apostles. These were afterwards always
with him, and he taught them all the wisdom which stands in holy books, and
through them established all christianity. Then said they to Jesus, "Sir,
teach us how we may pray." Jesus answered, and thus said, "Pray in these
words to my Father and your Father, God Almighty: Pater noster, that is in
English, Thou, our Father, which art in heaven, hallowed be thy name. Thy
kingdom come. Be thy will on earth as in heaven. Give us to-day our daily
bread. And forgive us our trespasses as we forgive them who trespass
against us. And lead thou us not into temptation. But deliver us from evil.
So be it."

God, the Father Almighty, has one Son naturally, and many adoptively.
Christ is the Son of God, seeing that the Father begot him of himself
without any mother. The Father has no body, nor begot he his Son in that
wise which men do: but his Wisdom, with which he wrought all creatures, is
his Son, who is ever of the Father and with the Father, God of God, as
mighty as the Father. We men are children of God, because he made us; and
afterwards, when we were undone, {261} he sent his own Son for our
redemption. Now are we children of God, and Christ is our brother, if we
will duly obey the Father, and with all our mind worship him. Christ is our
head, and we are his limbs: he is invested with our humanity, and he has
our body, which he received of the holy maiden Mary; therefore may we
manifestly cry to him, as to our brother, if we so observe our brotherhood
as he has taught us; that is, that we should not allow the devil with any
evil practices to seduce us from the brotherhood of Christ.

Verily the man who imitates the devil is a child of the devil, not by
nature nor by creation, but by that imitation and evil deserts. And the man
who makes himself acceptable to God is a child of God, not naturally, but
by creation and by good deserts, as Christ said in his gospel, "He who
doeth the will of my Father who is in heaven, he is my brother, and my
mother, and my sister." Now therefore all christian men, whether high or
low, noble or ignoble, and the lord, and the slave, are all brothers, and
have all one Father in heaven. The wealthy is not better on that account
than the needy. As boldly may the slave call God his Father as the king. We
all are alike before God, unless any one excel another in good works. The
rich for his wealth is not to despise the poor; for the poor is before God
often better than the rich. God is our Father, therefore should we all be
brothers in God, and hold the brotherly bond unbroken; that is, true peace,
so that each of us love other as himself, and command to no one that which
he would not another should command to him. He who observes this is a child
of God, and Christ, and all holy persons who thrive to God, are his
brothers and his sisters.

We say, "Pater noster qui es in coelis," that is, "Our {263} Father which
art in heaven;" for God the Father is in heaven, and he is everywhere, as
he himself said, "I fill with myself heaven and earth." And again, the holy
gospel says thus concerning him, "Heaven is his throne, and earth is his
footstool." We turn eastward when we pray, because from thence the heaven
rises; not as though his dwelling be particularly in the east part, and
that he forsakes the west or other parts, who is everywhere present, not
through the space of the place, but by the presence of his majesty. When we
turn our face to the east part, where the heaven rises, which rises over
all bodily things, then should our mind be thereby admonished that it turn
to the highest and first nature, that is, God. We should also know that the
sinful is called earth, and the righteous is called heaven; for in
righteous men is a dwelling-place of God, and the good man is a temple of
the Holy Ghost. So also, on the other hand, the wicked man is a temple of
the devil, and an habitation of the devil: therefore there is as great a
difference between good and evil men as there is between heaven and earth.

In the Pater noster are seven prayers. In the first two words are no
prayers, but praises: that is, "Our Father which art in heaven." The first
prayer is, "Sanctificetur nomen tuum:" that is, "Hallowed be thy name."
This is not to be so understood as if the name of God were not sufficiently
holy, who ever was holy, and ever will be, and who blesses and hallows us
all: but these words are thus to be understood, that his name be hallowed
in us, and that he grant us that we may bless his name with our mouth, and
give us the thought that we may understand that nothing is so holy as his
name.

The second prayer is, "Adveniat regnum tuum:" that is, in our tongue, "Thy
kingdom come." Ever was God's kingdom, and ever will be: but it is so to be
understood, that his kingdom be over us, and he reign in us, and that we
{265} with all obedience be subject to him, and that our kingdom be
realized and fulfilled to us, as Christ has promised to us, that he would
give us an eternal kingdom, thus saying, "Come, ye blessed of my Father,
and possess the kingdom that was prepared for you from the beginning of the
world." This will be our kingdom, if we now will merit it; and we shall be
God's kingdom, when Christ delivers us to his Father on doomsday, as the
holy writ says, "Cum tradiderit regnum Patri suo:" that is, "When he shall
deliver the kingdom to his Father." What is the kingdom that he shall
deliver to his Father, but those holy persons, both men and women, which he
redeemed from hell-torment by his own death? These he will deliver to his
own Father at the end of this world, and they will then be God's kingdom,
and will reign with God for ever, both with soul and with body, and will
then be like unto angels.

The third prayer is, "Fiat voluntas tua sicut in coelo et in terra:" that
is, "Thy will be done on earth as in heaven." That is, As the angels in
heaven obey thee, and in every way attach themselves to thee, so also may
men, who are on earth and formed of earth, be obedient to thy will, and
with all fervour attach themselves to thee. In those men verily God's will
is done, who work according to God's will. Our soul is heavenly, and our
body is earthly. Now, with these words, we also pray that God's will be
done both in our soul and in our body, that both may obey him, and that he
may preserve and shield both our soul and our body from the temptations of
the devil.

The fourth prayer is, "Panem nostrum quotidianum da nobis hodie:" that is,
in our tongue, "Give us to-day our daily bread." This is to be understood
in three senses: that he give us food for our body, and give ghostly bread
to our soul. The ghostly bread is the commandment of God, on which we
should daily meditate, and with works fulfil; for as {267} the body lives
by bodily meats, so shall the soul live by the precepts of God, and by
ghostly meditations. The body quickly wastes away and decays, if its
sustenance is withdrawn from it; in like manner the soul perishes, if it
has not ghostly sustenance, that is, God's commandments, on which it shall
thrive and be cherished. The ghostly bread is also the holy housel, with
which we confirm our belief; and through partaking of the holy housel our
sins will be forgiven us, and we shall be strengthened against the
temptations of the devil. Therefore should we frequently cleanse and
confirm our soul with ghostly refection. Yet may not he who is polluted
with deadly sins dare to partake of God's housel, unless he first atone for
his sins: if he do otherwise, he will partake of it to his own injury. The
bread, as we said, betokens three things. One is sustenance of the body;
the second, of the soul; the third is the partaking of the holy housel. For
these three things we should pray daily to the Lord.

The fifth prayer is, "Et dimitte nobis debita nostra, sicut et nos
dimittimus debitoribus nostris:" that is, "Forgive us our trespasses, as we
forgive those men who trespass against us." We should do as we promise in
these words, that is, we should be merciful to each other, and, for the
great love of God, forgive those men who trespass against us, that God
Almighty may forgive us our sins. But if we will not forgive the little
trespasses of those men who have angered us, then will not God forgive us
our great and many sins: as Christ himself said, "When ye stand at your
prayers, forgive whatever ye have in your mind against any man, and your
Father, which is in heaven, will forgive you your sins. But if ye will not,
with inward heart, forgive those who anger you, then your Father, which is
in heaven, will not forgive you your sins; but he will command you to be
bound and set in prison, that is, in hell-torment; and there the devil will
torture you, until ye shall have suffered for all your trespasses, until ye
{269} come to one farthing." It is, however, taught, according to the book
of God, that wise men should institute correction for foolish men, so that
they lay aside their folly and their evil practices, and should,
nevertheless, love the man as their own brother.

The sixth prayer is, "Et ne nos inducas in tentationem:" that is, "Permit
not, thou, O God, that we be led into temptation." One thing is temptation,
another thing is trial. God tempts no man, but, nevertheless, no man comes
to the kingdom of God, unless he has been tried: therefore we should not
pray that God try us not, but we should pray to God to shield us, so that
we sink not under trial. The devil may try every man, whether he be aught
or naught; whether he love God with inward heart, or act with hypocrisy. As
a man tries gold in the fire, so God tries the mind of man in divers
trials, whether he be steadfast. God knows full well, how it befalls in
trial; but yet a man will have no great honour, unless he have been tried.
By trial he shall flourish, if he withstand temptations. If he fall, let
him rise again: that is, if he sin, let him earnestly atone for it, and
cease therefrom afterwards; for no atonement will avail, if there be not
cessation. The man who frequently sins and frequently atones, angers God;
and the more he sins the more he will be subject to the devil, and God will
then forsake him, and he will go as the devil shall direct him, as a
shattered ship at sea, which goes as the wind drives it. The good man the
more he is tried the more cheerful he will be, and the nearer to God, until
with full honour he shall go from this life to the life eternal. And the
evil man, the oftener he sinks under trial, the more wicked he will be, and
the nearer to the devil, until he goes from this life to eternal torment,
if he would not cease previously, when he could and might. God therefore
often awaits the evil man, and leaves him time, that he may cease from his
wicked deeds, and before his end turn his mind to God, if he will. But if
he will not, that he be, {271} without any exculpation, very justly be
thrust into the hand of the devil. Therefore is it now better for christian
men, that with hardships and toil they earn the everlasting kingdom and
eternal bliss with God and with all his saints, than that they by softness
and evil lusts earn eternal tortures with all the devils in hell-torment.

The seventh prayer is, "Sed libera nos a malo:" that is, "But deliver us
from evil:" deliver us from the devil and from all his wiles. God loves us,
and the devil hates us. God feeds and comforts us, and the devil will slay
us if he may; but he will be prevented through the protection of God, if we
will not fordo ourselves with evil practices. Therefore should we eschew
and despise the vicious devil with all his devices, for there behoves him
nothing for us, and we should love and follow our Lord, who will lead us to
everlasting life.

In the Pater noster there are, as we before said, seven prayers. The first
three prayers are begun by us in this world, but they will ever be unended
in the world to come. The hallowing of the great name of God began with us
men when Christ became incarnate with our humanity; but the same hallowing
will continue to eternity, because in the life eternal we shall ever bless
and praise the name of God. And God reigns now, and his kingdom stands for
ever, without end, and the will of God will be fulfilled in this life by
good men: the same will will continue to all eternity. The other four
prayers belong to this life, and with this life end.

In this life we require bread, and instruction, and partaking of the
housel. In the life to come we require no earthly food, for we shall then
be nourished with heavenly meats. Here we require instruction and wisdom.
In the heavenly life all will be full wise, and in ghostly lore full
skilled, those who now, through the precepts of wise men, are obedient to
the commandments of God. And here we require to partake of the {273} holy
housel for our amendment, for in the heavenly dwelling we shall have the
body of Christ with us, with which he reigns to eternity.

In this world we pray for forgiveness of our sins, and not in that to come.
The man who will not repent of his sins in this life, will obtain no
forgiveness in that to come. And in this life we pray God to shield us
against the temptations of the devil, and to deliver us from evil. In the
life eternal there will be no temptation and no evil; for there will come
no devil nor evil man who may trouble or hurt us. There will be in concord
soul and body, which now in this life strive with each other. There will be
no sickness, no toil, no lack of any goodness, but Christ will be with us
all, and will do all things for us, without reproach, with all alacrity.

Christ instituted this prayer, and so confined it within a few words, that
all our needs, both ghostly and bodily, are therein included; and this
prayer he instituted for all christian men in common. He says not in that
prayer, 'My Father, which art in heaven,' but says, "Our Father;" and so
forth all the words which follow speak universally of all christian men.
Herein is manifested how much God loves unity and concord among his people.
According to the book of God all christian men should be so united as
though they were one man: wo therefore to the man who breaks that unity
asunder. So as we have in one body many limbs, and they all obey one head,
so also we many christian men should obey Christ in unity; for he is our
head, and we are his limbs. We may see in our own bodies how each limb
serves another. The feet bear the whole body, and the eyes lead the feet,
and the hands prepare the sustenance. Soon will the head lie down, if the
feet bear it not; and soon will all the limbs perish together, if the hands
put not the sustenance to the mouth. In like manner the rich man, who sits
on his high seat, will soon discontinue his feasting, if the servants {275}
discontinue their toils. Let the rich be mindful that of all the good
things which God has lent him, he shall render an account how he employed
them.

He is thy hand or thy foot, who supplieth thy wants. He is thine eye who
teacheth thee wisdom, and bringeth thee into the right way. He who
protecteth thee as a father is, as it were, thy head. As the head requireth
the other members, so these members require the head. If one limb be
diseased, all the others suffer with that one. So also should we, if one of
our fellows be in any distress, all lament his evil, and meditate
concerning its reparation, if we can repair it. And in all things we should
hold peace and unity, if we will have the great distinction of being
children of God, who is in heaven, in which he ruleth with all his saints,
through all ages, to eternity. Amen.

* * * * *

FERIA IIII.

DE FIDE CATHOLICA.

Aelc cristen man sceal aefter rihte cunnan aegdher ge his Pater noster ge
his Credan. Mid tham Pater nostre he sceal hine gebiddan, mid dham Credan
he sceal his geleafan getrymman. We habbadh gesaed embe thaet Pater noster,
nu we wylladh secgan eow thone geleafan the on dham Credan stent, swa swa
se w['i]sa Augustinus be dhaere Halgan Thrynnysse trahtnode.

An Scyppend is ealra dhinga, gesewenlicra and ungesewenlicra; and we
sceolon on hine gelyfan, fordhon dhe h['e] is sodh God and ['a]na
Aelmihtig, sedhe naefre ne ongann ne anginn naefde; ac he sylf is anginn,
and he eallum gesceaftum anginn and ordfruman forgeaf, thaet h['i] beon
mihton, and thaet h['i] haefdon agen gecynd, swa swa hit thaere
godcundlican fadunge {276} gelicode. Englas he worhte, tha sind gastas, and
nabbadh naenne lichaman. Menn he gesceop mid gaste and mid lichaman. Nytenu
and deor, fixas and fugelas he gesceop on flaesce butan s['a]wle. Mannum he
gesealde uprihtne gang; dha nytenu he l['e]t g['a]n alotene. Mannum he
forgeaf hl['a]f to bigleofan, and tham nytenum gaers.

Nu mage ge, gebrodhru, understandan, gif ge wylladh, thaet twa dhing
syndon: ['a]n is Scyppend, odher is gesceaft. He is Scyppend sedhe gesceop
and geworhte ealle dhing of nahte. Thaet is gesceaft thaet se sodha
Scyppend gesceop. Thaet sind aerest heofonas, and englas the on heofonum
wuniadh, and sydhdhan theos eordhe mid eallum dham dhe hire on eardiadh,
and s['ae] mid eallum dham the hyre on swymmadh. Nu ealle dhas dhing synd
mid anum naman genemnode, gesceaft. Hi naeron aefre wunigende, ac God hi
gesceop. Tha gesceafta sind fela. An is se Scyppend the hi ealle gesceop,
se ana is Aelmihtig God. He waes aefre, and aefre he bidh thurhwunigende on
him sylfum and dhurh hine sylfne. Gif he ongunne and anginn haefde, butan
tweon ne mihte he beon Aelmihtig God; sodhlice thaet gesceaft dhe ongann
and gesceapen is, naefdh nane godcundnysse; fordhi aelc edwist thaette God
nys, thaet is gesceaft; and thaet the gesceaft nis, thaet is God.

Se God wunadh on Dhrynnysse ['u]ntodaeledlic, and on ['a]nnysse ['a]nre
Godcundnysse, sodhlice odher is se Faeder, odher is se Sunu, odher is se
Halga Gast; ac theah-hwaedhere dhaera dhreora is ['a]n Godcundnys, and
gel['i]c wuldor, and efen-ece maegendhrymnys. Aelmihtig God is se Faeder,
Aelmihtig God is se Sunu, Aelmihtig God is se Halga Gast; ac
theah-hwaedhere ne sind dhry Aelmihtige Godas, ac ['a]n Aelmihtig God. Dhry
h['i] sind on hadum and on naman, and ['a]n on Godcundnysse. Thry, fordhi
the se Faeder bidh aefre Faeder, and se Sunu bidh aefre Sunu, and se Halga
Gast bidh aefre Halig Gast; and hyra n['a]n ne awent naefre of dham dhe he
is. Nu habbadh ge gehyred tha Halgan Thrynnysse; ge sceolon eac gehyran dha
sodhan Annysse.

{278} Sodhlice se Faeder, and se Sunu, and se Halga Gast, habbadh ['a]ne
Godcundnysse, and ['a]n gecynd, and ['a]n weorc. Ne worhte se Faeder n['a]n
dhing ne ne wyrcdh, butan dham Suna, odhdhe butan tham Halgan Gaste. Ne
heora n['a]n ne wyrcdh n['a]n dhing butan odhrum; ac him eallum is ['a]n
weorc, and ['a]n r['ae]d, and ['a]n willa. Aefre waes se Faeder, and aefre
waes se Sunu, and aefre waes se Halga Gast ['a]n Aelmihtig God. Se is
Faeder, sedhe nis nadher ne geboren ne gesceapen fram nanum odhrum. Se is
Faeder geh['a]ten, fordhan dhe he haefdh Sunu, dhone dhe he of him sylfum
gestrynde, butan aelcre meder. Se Faeder is God of nanum Gode. Se Sunu is
God of dham Faeder Gode. Se Halga Gast is God fordhstaeppende of dham
Faeder and of dham Suna. Thas word sind sceortlice gesaede, and eow is neod
thaet we hi swutelicor eow onwreon.

Hwaet is se Faeder? Aelmihtig Scyppend, na geworht ne acenned, ac h['e]
sylf gestrynde Bearn him sylfum efen-ece. Hwaet is se Sunu? He is dhaes
Faeder Wisdom, and his Word, and his Miht, thurh dhone se Faeder gesceop
ealle dhing and gefadode. Nis se Sunu na geworht ne gesceapen, ac he is
acenned. Acenned he is, and theah-hwaethere he is efen-eald and efen-ece
his Faeder. Nis na swa on his acennednysse swa swa bidh on ure
acennednysse. Thonne se mann sunu gestryndh, and his cild acenned bidh,
thonne bidh se faeder mara, and se sunu laessa. Hw['i] swa? Fordhi thonne
se sunu wyxdh, thonne ealdadh se faeder. Ne fintst thu na gelice on mannum
faeder and sunu. Ac ic dhe sylle bysne, hu dhu Godes acennednysse thy bet
understandan miht. Fyr acendh of him beorhtnysse, and seo beorhtnys is
efen-eald tham fyre. Nis na thaet fyr of dhaere beorhtnysse, ac seo
beorhtnys is of dham fyre. Thaet fyr acendh tha beorhtnysse, ac hit ne bidh
naefre butan dhaere beorhtnysse. Nu dhu gehyrst thaet seo beorhtnys is
ealswa eald swa thaet fyr the heo of cymdh; gedhafa nu fordhi thaet God
mihte gestrynan ealswa eald Bearn, and ealswa ece swa he sylf is. Se dhe
maeg understandan thaet ure Haelend Crist is on dhaere Godcundnysse ealswa
eald swa his Faeder, {280} h['e] dhancige thaes Gode, and blissige. Sedhe
understandan ne maeg, he hit sceal gelyfan, thaet he hit understandan
maege; fordhan thaes witegan word ne maeg beon a['i]dlod, dhe thus cwaedh,
"Buton ge hit gelyfan, ne mage ge hit understandan." Nu habbadh ge gehyred
thaet se Sunu is of dham Faeder butan aelcum anginne; fordhan dhe he is
thaes Faeder Wisdom, and he waes aefre mid tham Faeder, and aefre bidh.

Uton nu gehyran be dhan Halgan Gaste, hwaet he s['y]. He is se Willa and
seo sodhe Lufu thaes Faeder and thaes Suna, dhurh dhone sind ealle dhing
gel['i]ffaeste and gehealdene, be dham is thus gecweden, "Godes Gast
gefyldh ealne ymbhwyrft middangeardes, and he hylt ealle dhing, and he
haefdh ingeh['y]d aelces gereordes." Nis h['e] geworht, ne gesceapen, ne
acenned, ac h['e] is fordhstaeppende, thaet is ofgangende, of dham Faeder
and of dham Suna, tham h['e] is gelic and efen-ece. Nis se Halga Gast na
Sunu, fordhan dhe h['e] nis na acenned, ac h['e] gaedh of dham Faeder and
of dham Suna gelice; fordhan dhe h['e] is heora beigra Willa and Lufu.
Crist cwaedh thus be him on his godspelle, "Se Frofor-g['a]st, the ic eow
asendan wille, Gast dhaere sodhfaestnysse, dhe of minum Faeder gaedh, he
cydh gecydhnysse be me." Thaet is, He is min gewita thaet ic eom Godes
Sunu. And eac se rihta geleafa us taecdh, thaet we sceolon gelyfan on dhone
Halgan Gast: he is se liffaestenda God, se gaedh of dham Faeder and of dham
Suna. Hu gaedh h['e] of him? Se Sunu is thaes Faeder Wisdom, aefre of dham
Faeder; and se Halga Gast is heora beigra Willa, aefre of him b['a]m. Is
fordhi thonne ['a]n Faeder, sedhe aefre is Faeder, and ['a]n Sunu, sedhe
aefre bidh Sunu, and ['a]n Halig Gast, sedhe aefre is Halig Gast.

Aefre waes se Faeder, butan anginne; and aefre waes se Sunu mid tham
Faeder, fordhan dhe he is thaes Faeder Wisdom; aefre waes se Halga Gast,
sedhe is heora beigra Willa and Lufu. Nis se Faeder of nanum odhrum, ac he
waes aefre. Se Sunu is acenned of dham Faeder, ac he waes aefre on dhaes
Faeder {282} bosme, fordhan dhe he is his Wisdom, and he is of dham Faeder
eal thaet he is. Aefre waes se Halga Gast, fordhan dhe he is, swa we ['ae]r
cwaedon, Willa and sodh Lufu thaes Faeder and dhaes Suna; sodhlice willa
and lufu getacniadh an dhing: thaet thaet thu wylt, thaet dhu lufast; and
thaet thaet dhu nelt, thaet dhu ne lufast.

Seo sunne dhe ofer us scindh is lichamlic gesceaft, and haefdh swa-dheah
dhreo agennyssa on hire: an is seo lichamlice edwist, thaet is dhaere
sunnan trendel; odher is se leoma odhdhe beorhtnys aefre of dhaere sunnan,
seodhe onliht ealne middangeard; thridde is seo haetu, the mid tham leoman
cymdh to ['u]s. Se leoma is aefre of dhaere sunnan, and aefre mid hire; and
dhaes Aelmihtigan Godes Sunu is aefre of dham Faeder acenned, and aefre mid
him wunigende; be dham cwaedh se apostol, thaet he waere his Faeder wuldres
beorhtnys. Dhaere sunnan haetu gaedh of hire and of hire leoman; and se
Halga Gast gaedh aefre of dham Faeder and of tham Suna gelice; be dham is
thus awriten, "Nis n['a]n the hine behydan maege fram his haetan."

Faeder, and Sunu, and Halig Gast ne magon beon togaedere genamode, ac h['i]
ne beodh swa-theah nahw['a]r totwaemede. Nis se Aelmihtiga God na
dhryfeald, ac is Dhrynnys. God is se Faeder, and se Sunu is God, and se
Halga Gast is God: na dhry Godas, ac h['i] ealle dhry ['a]n Aelmihtig God.
Se Faeder is eac wisdom of nanum odhrum wisdome. Se Sunu is wisdom of dham
wisan Faeder. Se Halga Gast is wisdom. Ac dheah-hwaedhere h['i] sind ealle
aetgaedere ['a]n wisdom. Eft se Faeder is sodh lufu, and se Sunu is sodh
lufu, and se Halga Gast is sodh lufu; and h['i] ealle aetgaedere ['a]n God
and ['a]n sodh lufu. Eac swilce is se Faeder gast and halig, and se Sunu is
gast and halig untwylice; theah-hwaedhere se Halga Gast is synderlice
geh['a]ten Halig Gast, thaet thaet h['i] ealle dhry sind gemaenelice.

Swa micel gelicnys is on dhyssere Halgan Dhrynnysse, thaet se Faeder nis na
mare thonne se Sunu on dhaere Godcundnysse; {284} ne se Sunu nis na mare
thonne se Halgan Gast; ne nan heora ['a]n nis na laesse thonne eall seo
Dhrynnys. Swa hwaer swa heora ['a]n bidh, thaer h['i] beodh ealle dhry,
aefre ['a]n God untodaeledlic. Nis heora n['a]n m['a]re thonne odher, ne
n['a]n laessa dhonne odher; ne n['a]n beforan odhrum, ne n['a]n baeftan
odhrum; fordhan swa hwaet swa laesse bidh thonne God, thaet ne bidh na God;
thaet thaet lator bidh, thaet haefdh anginn, ac God naefdh n['a]n anginn.
Nis na se Faeder ana Dhrynnys, odhdhe se Sunu Dhrynnys, odhdhe se Halga
Gast Dhrynnys, ac thas dhry hadas sindon ['a]n God on anre Godcundnysse.
Thonne dhu gehyrst nemnan thone Faeder, thonne understenst dhu thaet he
haefdh Sunu. Eft, thonne thu cwyst Sunu, thu wast, butan tweon, thaet he
haefdh Faeder. Eft, we gelyfadh thaet se Halga Gast is aegdher ge dhaes
Faeder ge dhaes Suna Gast.

Ne bepaece n['a]n man hine sylfne, swa thaet he secge odhdhe gelyfe thaet
dhry Godas syndon; odhdhe aenig h['a]d on thaere Halgan Thrynnysse sy
unmihtigra thonne odher. Aelc dhaera threora is God, theah-hwaedhere h['i]
ealle ['a]n God; fordhan dhe h['i] ealle habbadh ['a]n gecynd, and ['a]ne
godcundnysse, and ['a]ne edwiste, and ['a]n gedheaht, and ['a]n weorc, and
['a]ne maegendhrymnysse, and gel['i]c wuldor, and efen-ece r['i]ce. Is
hwaedhere se Sunu ana geflaeschamod and geboren to men, of dham halgan
maedene Marian. Ne weardh se Faeder mid menniscnysse befangen, ac hwaedhere
h['e] asende his Sunu to ure alysednysse, and him aefre mid waes, aegdher
ge on life ge on dhrowunge, and on his aeriste, and on his upstige. Eac eal
Godes geladhung andet, on dham rihtum geleafan, thaet Crist is acenned of
dham claenan maedene Marian, and of dham Halgan Gaste. Nis se Halga Gast
theah-hwaedhere Cristes Faeder; ne n['a]n cristen man thaet naefre ne sceal
gelyfan: ac se Halga Gast is Willa thaes Faeder and dhaes Suna; fordhi
thonne swidhe rihtlice is awriten on urum geleafan, thaet Cristes
menniscnys weardh gefremmed thurh dhone Halgan Willan.

Beheald thas sunnan mid gleawnysse, on dhaere is, swa we aer cwaedon, haetu
and beorhtnys; ac seo haetu drygdh, and {286} seo beorhtnys onlyht. Odher
dhing dedh seo haetu, and odher seo beorhtnys; and dheah dhe h['i] ne magon
beon totwaemde: belimpdh, hwaedhere dheah, seo haedhung to dhaere haetan,
and seo onlihting belimpdh to dhaere beorhtnysse. Swa eac Crist ana
underfeng dha menniscnysse, and na se Faeder, ne se Halga Gast:
theah-hwaedhere h['i] waeron aefre mid him on eallum his weorcum and on
ealre his fare.

We sprecadh ymbe God, deadhlice be Undeadhlicum, tyddre be Aelmihtigum,
earmingas be Mildheortum; ac hw['a] maeg weordhfullice sprecan be dham dhe
is ['u]nasecgendlic? He is butan gemete, fordhy dhe he is aeghwaer. He is
butan getele, fordhon dhe he is aefre. He is butan h['e]fe, fordhon the he
hylt ealle gesceafta butan geswince; and he h['i] ealle gelogode on tham
dhrim dhingum, thaet is on gemete, and on getele, and on h['e]fe. Ac wite
ge thaet n['a]n man ne maeg fullice embe God sprecan, thonne we furdhon tha
gesceafta the he gesceop ne magon asmeagan, ne areccan. Hw['a] maeg mid
wordum dhaere heofenan freatewunge asecgan? Odhdhe hw['a] dhaere eordhan
waestmbaernysse? Odhdhe hw['a] heradh genihtsumlice ealra tida ymbhwyrft?
Odhdhe hw['a] ealle odhre dhing, thonne we furdhon tha lichomlican dhing,
the we onlociadh, ne magon fullice bef['o]n mid ure gesihdhe? Efne dhu
gesihst dhone mannan beforan dhe, ac on dhaere tide the dhu his neb
gesihst, thu ne gesihst na his hricg. Ealswa, gif dhu sumne cladh sceawast,
ne miht dhu hine ealne togaedere geseon, ac wenst abutan, thaet dhu ealne
hine geseo. Hwylc wundor is, gif se Aelmihtiga God is unasecgendlic and
unbefangenlic, sedhe aeghwaer is eall, and nahwar todaeled?

Nu smeadh sum undeopdhancol man, hu God maege be['o]n aeghwaer aetgaedere,
and nahwar todaeled. Beheald thas sunnan, hu heage heo astihdh, and hu heo
asent hyre leoman geond ealne middangeard, and hu heo onliht ealle dhas
eordhan the mancynn on-eardadh. Swa hradhe swa heo up-asprincdh on aerne
merigen, heo scindh on Hierusalem, and on Romebyrig, and on dhisum earde,
and on eallum eardum aetgaedere; and {288} hwaedhere heo is gesceaft, and
gaedh be Godes dihte. Hwaet wenst dhu hu miccle swidhor is Godes
andweardnys, and his miht, and his neosung aeghwaer. Him ne widhstent nan
dhing, nadher ne staenen weall ne bryden w['a]h, swa swa hi widhstandadh
thaere sunnan. Him is nan dhing digle ne uncudh. Thu gesceawast dhaes
mannes neb, and God sceawadh his heortan. Godes gast afandadh ealra manna
heortan; and dha dhe on hine gelyfadh and hine lufiadh, tha he claensadh
and gegladadh mid his neosunge, and dhaera ungeleaffulra manna heortan he
forbyhdh and onscunadh.

Wite eac gehw['a], thaet aelc man haefdh threo dhing on him sylfum
untodaeledlice and togaedere wyrcende, swa swa God cwaedh, thatha h['e]
aerest mann gesceop. He cwaedh, "Uton gewyrcean mannan to ure gelicnysse."
And h['e] worhte dha Ad['a]m to his anlicnysse. On hwilcum daele haefdh se
man Godes anlicnysse on him? On thaere sawle, na on dham lichaman. Thaes
mannes sawl haefdh on hire gecynde thaere Halgan Thrynnysse anlicnysse;
fordhan the heo haefdh on hire dhreo dhing, thaet is gemynd, and andgit,
and willa. Thurh thaet gemynd se man gedhencdh tha dhing dhe he gehyrde,
oththe geseah, oththe geleornode. Thurh thaet andgit he underst['e]nt ealle
dha dhing dhe he gehyrdh odhdhe gesihdh. Of dham willan cumadh gedhohtas,
and word, and weorc, aegdher ge yfele ge gode. An sawul is, and an l['i]f,
and an edwist, seodhe haefdh thas dhreo dhing on hire togaedere wyrcende
untodaeledlice; fordhi thaer thaet gemynd bidh thaer bidh thaet andgit and
se willa, and aefre h['i] beodh togaedere. Theah-hwaedhere nis nan dhaera
dhreora seo sawul, ac seo sawul thurh thaet gemynd gemandh, thurh thaet
andgit heo understent, thurh dhone willan heo wile swa hwaet swa hire
licadh; and heo is hwaedhere ['a]n sawl and ['a]n l['i]f. Nu haefdh heo
fordhi Godes anlicnysse on hire, fordhan dhe heo haefdh threo dhing on hire
untodaeledlice wyrcende. Is hwaedhere se man ['a]n man, and na dhrynnys:
God sodhlice, Faeder and Sunu and H['a]lig Gast, thurhwunadh on dhrynnysse
hada, and on annysse anre godcundnysse. Nis na se man on dhrynnysse {290}
wunigende, swa swa God, ac he haefdh hwaedhere Godes anlicnysse on his
sawle thurh dha dhreo dhing the we aer cwaedon.

Arrius hatte an gedwolman, se fl['a]t widh aenne bisceop the waes genemned
Alexander, w['i]s and riht-gelyfed. Tha cwaedh se gedwolman thaet Crist,
Godes Sunu, ne mihte na beon his Faeder gelic, ne swa mihtig swa he; and
cwaedh, thaet se Faeder waere aer se Sunu, and nam bysne be mannum, hu aelc
sunu bidh gingra thonne se faeder on dhisum life. Tha cwaedh se halga
bisceop Alexander him togeanes, "God waes aefre, and aefre waes his Wisdom
of him acenned, and se Wisdom is his Sunu, ealswa mihtig swa se Faeder."
Tha begeat se gedwola thaes caseres fultum to his gedwylde, and cwaedh
gem['o]t ongean dhone bisceop, and wolde gebigan eal thaet folc to his
gedwyldum. Tha wacode se bisceop ane niht on Godes cyrcan, and clypode to
his Drihtne, and dhus cwaedh, "Dhu Aelmihtiga God, d['e]m rihtne d['o]m
betwux me and Arrium." Hi comon dha thaes on mergen to dham gemote. Tha
cwaedh se gedwola to his geferum, thaet he wolde g['a]n embe his neode
fordh. Thadha he to gange c['o]m and he ges['ae]t, tha gewand him ['u]t
eall his innewearde aet his setle, and he saet thaer dead. Tha geswutulode
God thaet he waes swa geaemtogod on his innodhe swa swa he waes ['ae]r on
his geleafan. He wolde d['o]n Crist laessan thonne he is, and his
godcundnysse wurdhmynt wanian; tha weardh him swa bysmorlic deadh geseald
swa swa he wel wyrdhe waes.

Odher gedwolman waes se hatte Sabellius. He cwaedh, thaet se Faeder waere,
thatha he wolde, Faeder; and eft, dhadha he wolde, he waere Sunu; and eft,
dhadha he wolde, waere H['a]lig Gast; and waere fordhi ['a]n God. Tha
forweardh eac thes gedwola mid his gedwylde.

Nu eft thaet Iudeisce folc dhe Crist ofslogon, swa swa h['e] sylf wolde and
gedhafode, secgadh thaet h['i] willadh gelyfan on thone Faeder, and na on
dhone Sunu dhe hyra magas ofslogon. Heora geleafa is naht, and hi fordhi
losiadh. For ure alysednysse Crist gedhafode thaet h['i] hine ofslogon. Hit
ne mihte {292} eal mancynn ged['o]n, gif he sylf nolde; ac se Halga Faeder
gesceop and geworhte mancyn thurh his Sunu, and he wolde eft thurh dhone
ylcan us alysan fram helle-w['i]te, dhadha we forwyrhte waeron. Buton
aelcere dhrowunge he mihte us habban, ac him dhuhte thaet unrihtlic. Ac se
deofol forwyrhte hine sylfne, dhadha h['e] tihte thaet Iudeisce folc to
dhaes Haelendes slege, and we wurdon alysede, thurh his unscyldigan deadh,
fram dham ecan deadhe.

We habbadh thone geleafan dhe Crist sylf taehte his apostolum, and hi
eallum mancynne; and dhone geleafan God haefdh mid manegum wundrum
getrymmed and gefaestnod. Aerest Crist dhurh hine sylfne dumbe and deafe,
healte and blinde, wode and hreoflige gehaelde, and dha deadan to l['i]fe
araerde: sydhdhan, thurh his apostolas and odhre halige men, thas ylcan
wundra geworhte. Nu eac on urum timan, gehwaer thaer halige men h['i]
restadh, aet heora deadum banum God wyrcdh fela wundra, to dhi thaet he
wile folces geleafan mid tham wundrum getrymman. Ne wyrcdh God na thas
wundra aet nanes Iudeisces mannes byrgene, ne aet nanes odhres gedwolan, ac
aet riht-gelyfedra manna byrgenum, dha dhe gelyfdon on dha Halgan
Dhrynnysse, and on sodh Annysse anre Godcundnysse.

Wite gehw['a] eac, thaet nan man ne mot beon tuwa gefullod; ac gif se man
aefter his fulluhte aslide, we gelyfadh thaet he maege beon gehealden, gif
he his synna mid wope behreowsiadh, and be lareowa taecunge h['i] gebet. We
sceolon gelyfan thaet aelces mannes sawul bidh thurh God gesceapen, ac
hwaedhere heo ne bidh na of Godes agenum gecynde. Thaes mannes lichaman
antimber bidh of dham faeder and of dhaere meder, ac God gescypdh thone
lichaman of dham antimbre, and asent on thone lichaman sawle. Ne bidh seo
sawl nahwar wunigende ['ae]ror, ac God h['i] gescypdh thaerrihte, and beset
on dhone lichaman, and laet h['i] habban agenne cyre, swa heo syngige swa
heo synna forbuge. Theah-hwaedhere heo beh['o]fadh aefre Godes fultumes,
thaet heo maege synna forbugan, and eft to hyre Scyppende gecuman thurh
gode geearnunga; fordhon dhe nan man ne dedh butan Gode nan dhing to
g['o]de.

{294} Eac we sceolon gelyfan thaet aelc lichama dhe sawle underfeng sceal
arisan on domes daege mid tham ylcum lichaman the he nu haefdh, and sceal
onf['o]n edlean ealra his daeda: thonne habbadh dha g['o]dan ece l['i]f mid
Gode, and he syldh tha m['e]de aelcum be his geearnungum. Tha synfullan
beodh on helle-wite ['a] dhrowigende, and heora wite bidh eac gemetegod
aelcum be his ge-earnungum. Uton fordhi geearnian thaet ece l['i]f mid Gode
thurh dhisne geleafan, and dhurh gode geearnunga, sedhe thurhwunadh on
Dhrynnysse ['a]n Aelmihtig God ['a]['a] on ecnysse. Amen.

WEDNESDAY.

OF THE CATHOLIC FAITH.

Every christian man should by right know both his Pater noster and his
Creed. With the Pater noster he should pray, with the Creed he should
confirm his faith. We have spoken concerning the Pater noster, we will now
declare to you the faith which stands in the Creed, according to the wise
Augustine's exposition of the Holy Trinity.

There is one Creator of all things, visible and invisible; and we should
all believe in him, for he is true and God alone Almighty, who never either
began or had beginning; but he is himself beginning, and he to all
creatures gave beginning and origin, that they might be, and that they
might have their own nature, so as it seemed good to the divine
dispensation. {277} Angels he created, which are spirits, and have no body.
Men he created with spirit and with body. Cattle and other beasts, fishes
and birds he created in flesh without soul. To men he gave an upright gait;
the cattle he let go bending downwards. To men he gave bread for
sustenance, and to the cattle grass.

Now, brethren, ye may understand, if ye will, that there are two things:
one is the Creator, the other is the creature. He is the Creator who
created and made all things of naught. That is a creature which the true
Creator created. These are, first, heaven, and the angels which dwell in
heaven; and then this earth with all those which inhabit it, and sea with
all those that swim in it. Now all these things are named by one name,
creature. They were not always existing, but God created them. The
creatures are many. The Creator, who created them all, is one, who alone is
Almighty God. He was ever, and ever he will continue in himself and through
himself. If he had begun and had origin, without doubt he could not be
Almighty God; for the creature that began and is created, has no divinity;
therefore every substance that is not God is a creature; and that which is
not a creature is God.

God exists in Trinity indivisible, and in unity of one Godhead, for the
Father is one, the Son is one, the Holy Ghost is one; and yet of these
three there is one Godhead, and like glory, and coeternal majesty. The
Father is Almighty God, the Son is Almighty God, the Holy Ghost is Almighty
God; but yet there are not three Almighty Gods, but one Almighty God. They
are three in persons and in name, and one in Godhead. Three, because the
Father will be ever Father, and the Son will be ever Son, and the Holy
Ghost will be ever Holy Ghost; and neither of them will ever change from
what he is. Ye have now heard concerning the Holy Trinity; ye shall also
hear concerning the true Unity.

{279} Verily the Father, and the Son, and the Holy Ghost, have one Godhead,
and one nature, and one work. The Father created nothing nor creates,
without the Son, or without the Holy Ghost. Nor does one of them anything
without the others; but they have all one work, and one counsel, and one
will. The Father was ever, and the Son was ever, and the Holy Ghost was
ever One Almighty God. He is the Father, who was neither born of nor
created by any other. He is called Father, because he has a Son, whom he
begot of himself, without any mother. The Father is God of no God. The Son
is God of God the Father. The Holy Ghost is God proceeding from the Father
and from the Son. These words are shortly said, and it is needful for you
that we more plainly expound them.

What is the Father? The Almighty Creator, not created nor born, but he
himself begot a Child coeternal with himself. What is the Son? He is the
Wisdom of the Father, and his Word, and his Might, through whom the Father
created and disposed all things. The Son is neither made nor created, but
he is begotten. He is begotten, and yet he is coeval and coeternal with his
Father. It is not with his birth as it is with our birth. When a man begets
a son, and his child is born, the father is greater and the son less. Why
so? Because when the son waxes the father grows old. Thou findest not among
men father and son alike. But I will give thee an example, whereby thou
mayest the better understand the birth of God. Fire begets brightness of
itself, and the brightness is coeval with the fire. The fire is not of the
brightness, but the brightness is of the fire. The fire begets the
brightness, and it is never without the brightness. Now thou hearest that
the brightness is as old as the fire of which it comes; allow therefore
that God might beget a Child as old and as eternal as he himself is. Let
him who can understand that our Saviour Christ is in the Godhead as old as
his {281} Father, thank God therefore and rejoice. He who cannot understand
it shall believe it, that he may understand it; for the word of the prophet
may not be rendered void, who thus spake, "Unless ye believe it ye cannot
understand it." Ye have now heard that the Son is of the Father without any
beginning; for he is the Wisdom of the Father, and he was ever with the
Father, and ever will be.

Let us now hear concerning the Holy Ghost, what he is. He is the Will and
the true Love of the Father and of the Son, through whom all things are
quickened and preserved, concerning whom it is thus said, "The Spirit of
God filleth all the circumference of earth, and he holdeth all things, and
he hath knowledge of every speech." He is not made, nor created, nor
begotten, but he is proceeding, that is going from, the Father and from the
Son, with whom he is equal and coeternal. The Holy Ghost is not a son, for
he is not begotten, but he proceeds from the Father and from the Son; for
he is the Will and Love of them both. Christ spake of him thus in his
gospel, "The Spirit of comfort whom I will send unto you, the Spirit of
truth, which proceedeth from my Father, will bear testimony concerning me."
That is, He is my witness that I am the Son of God. And the right faith
also teaches us, that we should believe in the Holy Ghost: he is the
quickening God, who proceeds from the Father and from the Son. How proceeds
he from him? The Son is the Wisdom of the Father, ever of the Father; and
the Holy Ghost is the Will of them both, ever of them both. There is
therefore one Father, who is ever Father; and one Son, who is ever Son; and
one Holy Ghost, who is ever Holy Ghost.

Ever was the Father, without beginning; and ever was the Son with the
Father, for he is the Wisdom of the Father; ever was the Holy Ghost, who is
the Will and Love of them both. The Father is of no other, for he was ever.
The Son is begotten of the Father, for he was ever in the bosom of {283}
the Father, for he is his Wisdom, and he is of the Father all that he is.
Ever was the Holy Ghost, for he is, as we before said, the Will and true
Love of the Father and of the Son; for will and love betoken one thing:
that which thou wilt thou lovest; and that which thou wilt not, thou lovest
not.

The sun which shines over us is a bodily creature, and has, nevertheless,
three properties in itself: one is the bodily substance, that is the sun's
orb; the second is the beam or brightness ever of the sun, which illumines
all the earth; the third is the heat, which with the beam comes to us. The
beam is ever of the sun, and ever with it; and the Son of Almighty God is
ever of the Father begotten, and ever with him existing, of whom the
apostle said, that he was the brightness of his Father's glory. The heat of
the sun proceeds from it and from its beam; and the Holy Ghost proceeds
ever from the Father and from the Son equally; of whom it is thus written,
"There is no one who may hide himself from his heat."

Father, and Son, and Holy Ghost, may not be named together, but yet they
are nowhere separated. The Almighty God is not threefold, but is Trinity.
The Father is God, and the Son is God, and the Holy Ghost is God: not three
Gods, but they all three one Almighty God. The Father is also Wisdom of no
other wisdom. The Son is Wisdom of the wise Father. The Holy Ghost is
Wisdom. But yet they are all together one Wisdom. Again, the Father is true
Love, and the Son is true Love, and the Holy Ghost is true Love; and they
all together one God and one true Love. In like manner the Father is ghost
and holy, and the Son is ghost and holy undoubtedly; nevertheless the Holy
Ghost is specially called Holy Ghost, that which they all three are in
common.

There is so great likeness in this Holy Trinity, that the Father is no
greater than the Son in the Godhead; nor is the {285} Son greater than the
Holy Ghost; nor is one of them less than the whole Trinity. Wheresoever one
of them is, there they are all three, ever one God indivisible. No one of
them is greater than other, nor one less than other, nor one before other,
nor one after other; for whatsoever is less than God, that is not God; that
which is later has beginning, but God has no beginning. The Father alone is
not Trinity, nor is the Son Trinity, nor the Holy Ghost Trinity, but these
three persons are one God in one Godhead. When thou hearest the Father
named, then thou wilt understand that he has a Son. Again, when thou
sayest, Son, thou knowest, without doubt, that he has a Father. Again, we
believe that the Holy Ghost is the Spirit both of the Father and of the
Son.

Let no man deceive himself so as to say or to believe that there are three
Gods, or that any person in the Holy Trinity is less mighty than other.
Each of the three is God, yet they are all one God; for they all have one
nature, and one Godhead, and one substance, and one counsel, and one work,
and one majesty, and like glory, and coeternal rule. But the Son alone was
incarnate and born to man of the holy maiden Mary. The Father was not
invested with human nature, but yet he sent his Son for our redemption, and
was ever with him, both in life and in passion, and at his resurrection,
and at his ascension. Also all the church of God confesses, according to
true faith, that Christ was born of the pure maiden Mary, and of the Holy
Ghost. Yet is not the Holy Ghost the Father of Christ; never shall any
christian man believe that: but the Holy Ghost is the Will of the Father
and of the Son; therefore is it very rightly written in our belief, that
Christ's humanity was accomplished by the Holy Ghost.

Behold the sun with attention, in which there is, as we before said, heat
and brightness; but the heat dries, and the {287} brightness gives light.
The heat does one thing, and the brightness another; and though they cannot
be separated, the heating, nevertheless, belongs to the heat, and the
giving light to the brightness. In like manner Christ alone assumed human
nature, and not the Father, nor the Holy Ghost: they were, nevertheless,
ever with him in all his works and in all his course.

We speak of God, mortals of the Immortal, feeble of the Almighty, miserable
beings of the Merciful; but who may worthily speak of that which is
unspeakable? He is without measure, because he is everywhere. He is without
number, for he is ever. He is without weight, for he holds all creatures
without toil; and he disposed them all in three things, that is in measure,
and in number, and in weight. But know ye that no man can speak fully
concerning God, when we cannot even investigate or reckon the creatures
which he has created. Who by words can tell the ornaments of heaven? Or who
the fruitfulness of earth? Or who shall adequately praise the circuit of
all the seasons? Or who all other things, when we cannot even fully
comprehend with our sight the bodily things on which we look? Behold thou
seest the man before thee, but at the time thou seest his face, thou seest
not his back. So also if thou lookest at a cloth, thou canst not see it all
together, but turnest it about, that thou mayest see it all. What wonder is
it, if the Almighty God is unspeakable and incomprehensible, who is
everywhere all, and nowhere divided?

Now some shallow-thinking man will inquire, how God can be everywhere at
once, and nowhere divided. Behold this sun, how high he ascends, and how he
sends his beams over all the world, and how he enlightens all this earth
which mankind inhabit. As soon as he rises up at early morn, he shines on
Jerusalem, and on Rome, and on this country, and on all countries at once;
and yet he is a creature, and goes {289} by God's direction. How much
ampler then is God's presence, and his might, and his visitation
everywhere! Him nothing withstands, neither stone wall nor broad barrier,
as they withstand the sun. To him nothing is hidden or unknown. Thou seest
a man's face, but God seeth his heart. The spirit of God tries the hearts
of all men; and those who believe in him and love him he purifies and
gladdens with his visitation, and the hearts of unbelieving men he passes
by and shuns.

Let everyone also know that every man has three things in himself
indivisible and working together, as God said when he first created man. He
said, "Let us make man in our own likeness." And he then made Adam in his
own likeness. In which part has man the likeness of God in him? In the
soul, not in the body. The soul of man has in its nature a likeness to the
Holy Trinity; for it has in it three things, these are memory, and
understanding, and will. By the memory a man thinks on the things which he
has heard, or seen, or learned. By the understanding he comprehends all the
things which he hears or sees. Of the will come thoughts, and words, and
works, both evil and good. There is one soul, and one life, and one
substance, which has these three things in it working together inseparably;
for where memory is there is understanding and will, and they are ever
together. Yet is none of these three the soul, but the soul through the
memory reminds, through the understanding comprehends, through the will it
wills whatsoever it likes; and it is, nevertheless, one soul and one life.
It has therefore God's likeness in itself, because it has three things in
it inseparably working. Yet is the man one man, and not a trinity: but God,
Father and Son and Holy Ghost, exists in a trinity of persons and in the
unity of one Godhead. Man exists not {291} in trinity as God, but he has,
nevertheless, the likeness of God in his soul, by reason of the three
things of which we have before spoken.

There was a heretic called Arius, who disputed with a bishop who was named
Alexander, a wise and orthodox man. The heretic said, that Christ the Son
of God could not be equal to his Father, nor so mighty as he; and said,
that the Father was before the Son, and took example from men, how every
son is younger than his father in this life. Then said the holy bishop
Alexander in opposition to him, "God was ever, and ever was his Wisdom of
him begotten, and the Wisdom is his Son, as mighty as his Father." Then the
heretic got the emperor's support to his heresy, and proclaimed a synod
against the bishop, and would bend all the people to his heresies. Then the
bishop watched one night in God's church, and cried to his Lord, and thus
said, "Thou Almighty God, judge right judgement between me and Arius." On
the morrow they came to the synod. The heretic then said to his companions,
that he would go forth for his need. When he came to the place and sat, all
his entrails came out, while he was sitting, and he sat there dead. Thus
God manifested that he was as void in his inside as he had before been in
his belief. He would make Christ less than he is, and diminish the dignity
of his Godhead; when a death was given him as ignominious as he was well
worthy of.

There was another heretic who was called Sabellius. He said, that the
Father was, whenever he would, Father; and again, when he would, he was
Son; and again, when he would, was Holy Ghost; and was therefore one God.
Then this heretic also perished with his heresy.

Now again, the Jewish people who slew Christ, as he himself would and
permitted, say that they will believe in the Father, and not in the Son
whom their forefathers slew. Their belief is naught, and they will
therefore perish. For our redemption Christ permitted them to slay him. All
{293} mankind could not have done it, if he himself had not willed it; but
the Holy Father created and made mankind through his Son, and he would
afterwards through the same redeem us from hell-torment, when we were
undone. Without any passion he might have had us, but that seemed to him
unjust. But the devil undid himself, when he instigated the Jewish people
to the slaying of Jesus, and we were redeemed by his innocent death from
the eternal death.

We have the belief that Christ himself taught to his apostles, and they to
all mankind; and that belief God has confirmed and established by many
miracles. First Christ by himself healed dumb and deaf, halt and blind, mad
and leprous, and raised the dead to life: after, by his apostles and other
holy men, he wrought the same miracles. Now also in our time, everywhere
where holy men rest, at their dead bones God works many miracles, because
he will with those miracles confirm people's faith. God works not these
miracles at any Jewish man's sepulchre, nor at any other heretic's, but at
the sepulchres of orthodox men, who believed in the Holy Trinity, and in
the true Unity of one Godhead.

Let everyone know also, that no man may be twice baptized; but if a man err
after his baptism, we believe that he may be saved, if with weeping he
repent of his sins, and, according to the teaching of his instructors,
atone for them. We are to believe that the soul of every man is created by
God, but yet it is not of God's own nature. The matter of a man's body is
from the father and from the mother, but God creates the body from the
matter, and sends a soul into the body. The soul is nowhere existing
previously, but God creates it forthwith, and sets it in the body, and lets
it have its own election, whether it shall sin, whether it shall eschew
sins. Nevertheless it ever needs God's support, that it may eschew sins,
and again come to its Creator through good deserts; for no man doeth
anything good without God.

{295} We are also to believe that every body which has received a soul
shall arise at doomsday with the same body that he now has, and shall
receive the reward of all his deeds: then will the good have eternal life
with God, and he will give a meed to everyone according to his deserts. The
sinful will be ever suffering in hell-torment, and their torment will also
be measured to everyone according to his deserts. Let us therefore merit
eternal life with God through this faith, and through good deserts, who
existeth in Trinity One Almighty God ever to eternity. Amen.

* * * * *

SERMO IN ASCENSIONE DOMINI.

Primum quidem sermonem feci: et reliqua.

Lucas se Godspellere ['u]s manode on dhisre pistol-raedinge, thus
cwedhende, "Se Haelend, middangeardes Alysend, aeteowde hine sylfne cucenne
his gingrum, aefter his throwunge and his aeriste, on manegum dhrafungum,
geond feowertig daga, and him to spraec ymbe Godes rice, samod mid him
reordigende: and bebead him thaet hi of dhaere byrig Hierusalem ne gewiton,
ac thaet hi dhaer anbidedon his Faeder beh['a]tes, he cwaedh, the ge of
minum mudhe gehyrdon. Fordhan dhe Iohannes se Fulluhtere gefullode on
waetere, and ge beodh gefullode on dham Halgan Gaste nu aefter feawum
dagum. Eornostlice seo gegaderung his leorning-cnihta cwaedh dha
['a]nmodlice, Drihten leof, wilt dhu nu gesettan ende thysre worulde? He
him andwyrde, Nis na eow to gewitenne dha t['i]d odhdhe dha hand-hwile the
min Faeder gesette thurh his mihte: ac ge underfodh thaes Halgan Gastes
mihte, and ge beodh mine gewitan on Iudea lande, and on eallum
middangearde, odh thaet endenexte land. And h['e] laedde h['i] dha ['u]t of
dhaere byrig up to anre dune dhe is gecweden mons Oliueti, and hi
gebletsode up-ahafenum handum. Tha mid thaere bletsunge ferde h['e] to
{296} heofonum, him on locigendum; and thaet heofonlice wolcn leat widh
his, and hine genam fram heora gesihdhum."

"Dhadha hi up to heofonum starigende stodon, dha gesawon hi dhaer twegen
englas on hwitum gerelan, thus cwedhende, Ge Galileisce weras, hwi stande
ge dhus starigende widh heofenas weard? Se Haelend, the is nu genumen of
eowrum gesihdhum to heofonum, swa he cymdh eft swa swa ge gesawon thaet he
to heofonum ast['a]h. Hi dha gecyrdon to dhaere byrig Hierusalem mid
micelre blisse, and astigon upp on ane upfleringe, and thaer wunedon odh
Pentecosten on gebedum and on Godes herungum, odhthaet se Halga Gast him to
com, swa swa se aedhela Cyning him aer beh['e]t."

"On dhyssere geferraedene waeron Petrus and Iohannes, Iacob and Andreas,
Philippus and Thomas, Bartholomeus and Matheus, se odher Iacob and Simon,
se odher Iudas and Maria thaes Haelendes modor, and gehwilce odhre, aegdher
ge weras ge w['i]f. Eal seo menigu waes an hund manna and twentig,
anmodlice on gebedum wunigende."

Se Haelend taehte dha halgan lare his leorning-cnihtum aer his dhrowunge,
and aefter his aeriste he waes wunigende betwux him thas feowertig daga,
fram dhaere halgan Easter-tide odh thisne daegdherlican daeg, and on
manegum wisum dhrafode and afandode his gingran, and ge-edlaehte thaet
thaet he aer taehte, to fulre lare and rihtum geleafan. He gereordode hine
aefter his aeriste, na fordhi thaet he sydhdhan eordhlices bigleofan
beh['o]fode, ac to dhi thaet he geswutelode his sodhan lichaman. He aet
thurh mihte, na for neode. Swa swa fyr fornimdh waeteres dropan, swa fornam
Cristes godcundlice miht dhone gedhigedan mete. Sodhlice aefter dham
gemaenelicum aeriste ne beh['o]fiadh ure lichaman nanre strangunge
eordhlicra metta, ac se Haelend us dedh ealle ure neoda mid heofenlicum
dhingum, and we beodh mid wuldre gewelgode, and mihtige to gefremmenne swa
hwaet swa us licadh, and we beodh ful swyfte to farenne geond ealle
w['i]dgylnyssa Godes rices.

{298} He beh['e]t his gingrum nu and gelome thaet he wolde him sendan thone
Halgan Gast, and thus cwaedh, "Thonne he cymdh he eow tiht and gewissadh to
eallum dham dhingum dhe ic eow saede." Tha com se Halga Gast on fyres hiwe
to dham halgum hyrede on tham endleoftan daege Cristes upstiges, and hi
ealle onaelde mid ['u]ndergendlicum fyre, and h['i] wurdon afyllede mid
thaere heofonlican l['a]re, and cudhon ealle woruldlice gereord, and
bodedon unforhtlice geleafan and fulluht ricum and redhum.

Se halga heap befr['a]n Crist, hwaedher he wolde on dham timan thisne
middangeard geendian. He dha cwaedh him to andsware, "Nis na eower m['ae]dh
to witenne thone timan, the min Faeder thurh his mihte gesette." He cwaedh
eac on odhre stowe, "N['a]t n['a]n man dhone daeg ne dhone timan dhysre
worulde geendunge, ne englas, ne nan halga, buton Gode anum."
Theah-hwaedhere, be dham tacnum the Crist saede, we geseodh thaet seo
geendung is swidhe gehende, theah dhe heo us uncudh sy.

Tha apostoli waeron gewitan Cristes weorca, fordhan dhe h['i] bodedon his
dhrowunge, and his aerist, and upstige, aerst Iudeiscre dheode, and
sydhdhan becom heora stemn to aelcum lande, and heora word to gemaerum
ealles ymbhwyrftes; fordhan dhe h['i] awriton Cristes wundra, and dha bec
thurhwuniadh on cristenre dheode, aegdher ge dhaer thaer dha apostoli
lichamlice bodedon, ge thaer dhaer h['i] na ne becomon.

Ealle gesceafta dheniadh heora Scyppende. Thatha Crist acenned waes, tha
sende seo heofen niwne steorran, dhe bodade Godes acennednysse. Eft, dhadha
he to heofonum astah, tha abeah thaet heofonlice wolcn widh his, and hine
underfeng: na thaet thaet wolcn hine ferede, fordhan dhe he hylt heofona
dhrymsetl, ac he sidhode mid tham wolcne of manna gesihdhum. Thaer waeron
dha gesewene twegen englas on hwitum gyrelum. Eac swilce on his
acennednysse waeron englas gesewene; ac thaet halige godspel ne ascyrde hu
hi gefreatwode waeron; fordhan dhe God com to us swidhe eadmod. On his
upstige waeron gesewene englas mid hwitum gyrlum geglengede. Bliss is {300}
getacnod on hwitum reafe, fordhon dhe Crist ferde heonon mid micelre blisse
and mid micclum dhrymme. On his acennednysse waes gedhuht swilce seo
Godcundnys waere geeadmet, and on his upstige waes seo menniscnys ahafen
and gemaersod. Mid his upstige is adylegod thaet cyrographum ure
genidherunge, and se cwyde ure brosnunge is awend.

Thadha Adam agylt haefde, tha cwaedh se Aelmihtiga Wealdend him to, "Thu
eart eordhe, and thu gewenst to eordhan. Dhu eart dust, and thu gewenst to
duste." Nu to-daeg thaet ylce gecynd ferde unbrosnigendlic into heofenan
rice. Tha twegen englas saedon thaet Crist cymdh swa swa he uppferde,
fordhan dhe he bidh gesewen on dham micclum dome on menniscum hiwe, thaet
his slagan hine magon oncnawan, the hine aer to deadhe gedydon, and eac dha
dhe his lare forsawon, thaet hi dhonne rihtlice onf['o]n thaet ece wite mid
deofle. Thaet halige gewrit cwydh, "Tollatur impius ne uideat gloriam Dei:"
"Sy dham arleasan aetbroden seo gesihdh Godes wuldres." Ne geseodh tha
arleasan Cristes wuldor, dhe hine aer on life forsawon, ac hi geseodh
thonne egefulne thone dhe hi eadmodne forhygedon.

Recumbentibus undecim discipulis: et reliqua. We habbadh nu geraed Lucas
gesetnysse embe Cristes upstige; nu wende we ure smeagunge to dham odhrum
godspellere Marcum, the cwaedh on dhisum daegdherlicum godspelle, thaet se
Haelend aeteowde hine sylfne his apostolum and cidde him, fordhan dhe hi
noldon aet fruman gelyfan his aeristes of deadhe, dhadha hit him gecydd
waes. Tha cwaedh se Wealdend to his gingrum, "Faradh geond ealne
middangeard, and bodiadh godspel eallum gesceafte: sedhe gelyfdh and bidh
gefullod, se bidh gehealden; se dhe ne gelyfdh, he bidh genydherod. Dhas
tacnu fyligadh tham mannum the gelyfadh," etc. This godspel is nu
anfealdlice ges['ae]d, ac we willadh nu, aefter Gregories trahtnunge, tha
digelnysse eow onwre['o]n.

Dhaera apostola tweonung be Cristes aeriste naes na swa swidhe heora
ungeleaffulnys, ac waes ure trumnys. Laes us {302} fremodon tha dhe hradhe
gelyfdon, dhonne dha the twynigende waeron; fordhan dhe hi sceawedon and
grapodon dha dolhswadhu Cristes wunda, and swa adraefdon ealle twynunga
fram ure heortan. Tha dhreade se Haelend his leorning-cnihta twynunge,
dhadha h['e] lichamlice h['i] forlaetan wolde, to dhi thaet h['i] gemyndige
waeron dhaera worda the h['e] on his sidhe him saede. He cwaedh tha,
"Faradh geond ealne middangeard, and bodiadh godspel eallum gesceafte."
Godspel is us to gehyrenne, and dhearle lufigendlic, thaet we moton
forbugan helle-wite and dha hreowlican tintrega thurh dhaes Haelendes
menniscnysse, and becuman to engla werode thurh his eadmodnysse. He cwaedh,
"Bodiadh eallum gesceafte:" ac mid tham naman is se mann ['a]na getacnod.
Stanas sind gesceafta, ac h['i] nabbadh nan l['i]f, ne h['i] ne gefredadh.
Gaers and treowa lybbadh butan felnysse; h['i] ne lybbadh na dhurh sawle,
ac dhurh heora grennysse. Nytenu lybbadh and habbadh felnysse, butan
gesceade: h['i] nabbadh nan gescead, fordhan dhe h['i] sind sawullease.
Englas lybbadh, and gefredadh, and tosceadadh. Nu haefdh se mann ealra
gesceafta sum dhing. Him is gemaene mid stanum, thaet he beo wunigende; him
is gemaene mid treowum, thaet he lybbe; mid nytenum, thaet he gefrede; mid
englum, thaet he understande. Nu is se mann gecweden 'eall gesceaft,'
fordhan dhe he haefdh sum dhing gemaene mid eallum gesceafte. Thaet godspel
bidh gebodad eallum gesceafte, thonne hit bidh dham menn anum gebodad,
fordhan dhe ealle eordhlice thing sind gesceapene for dham men anum, and
h['i] ealle habbadh sume gelicnysse to dham men, swa swa we aer saedon.

"Se dhe gelyfdh, and bidh gefullod, he bidh gehealden; and se dhe ne
gelyfdh, he bidh genidherod." Se geleafa bidh sodh sedhe ne widhcwydh mid
thweorum dheawum thaet thaet he gelyfdh; be dham cwaedh Iohannes se
apostol, "Se dhe cwydh thaet he God cunne, and his beboda ne hylt, he is
leas." Eft cwydh se apostol Iacobus, "Se geleafa dhe bidh butan godum
weorcum, se bidh dead." Eft he cwaedh, "Hwaet fremadh the thaet dhu haebbe
geleafan, gif dhu naefst dha godan weorc? Ne maeg {304} se geleafa dhe
gehealdan butan dham weorcum. Deoflu gelyfadh, ac h['i] forhtiadh." Tha
deoflu gesawon Crist on dhisum life on dhaere menniscnysse, ac hi feollon
to his fotum, and hrymdon, and cwaedon, "Thu eart Godes Sunu, fordhi dhu
come thaet dhu woldest us ford['o]n." Se man dhe nele gelyfan on God, ne
naenne Godes ege naefdh, he bidh wyrsa thonne deofol. Se dhe gelyfdh, and
haefdh ege, and nele dheah-hwaedhere g['o]d wyrcan, se bidh thonne deoflum
gelic.

In quodam tractu, qui estimatur S[=ci] Hilarii fuisse, sic inuenimus
scriptum, sicut Anglice hic interpretauimus, et ad testimonium ipsam
Latinitatem posuimus: "Demones credunt et contremescunt; qui autem non
credit, et non contremescit demonibus deterior est: qui autem credit, et
contremescit, et ueritatem operibus non agit demonibus similis est." Se dhe
rihtlice gelyfdh, and rihtlice his lif leofadh, and mid Godes ege g['o]d
weorc begaedh odh ende his lifes, se bidh gehealden, and he haefdh ece
l['i]f mid Gode, and mid eallum his halgum. Drihten cwaedh, tha dhe
gelyfadh, him fyligadh thas tacnu, "On minum naman h['i] adraefadh deoflu;
h['i] sprecadh mid niwum gereordum; h['i] afyrsiadh naeddran; and dheah dhe
h['i] unlybban drincan, hit him ne deradh; h['i] settadh heora handa ofer
adlige men, and him bidh tela."

Thas wundra waeron nyd-behefe on anginne cristendomes, fordhan dhurh dha
tacna weardh thaet haedhene folc gebiged to geleafan. Se man dhe plantadh
treowa odhdhe wyrta, swa lange he h['i] waeteradh odhthaet h['i] beodh
cidhfaeste; sydhdhan h['i] growende beodh he geswycdh thaere waeterunge:
swa eac se Aelmihtiga God, swa lange he aeteowde his wundra dham haedhenum
folce, odhthaet h['i] geleaffulle waeron: sydhdhan se geleafa sprang geond
ealne middangeard, sidhdhan geswicon dha wundra. Ac dheah-hwaedhere Godes
geladhung wyrcdh gyt daeghwamlice tha ylcan wundra gastlice the dha
apostoli dha worhton lichamlice. Thonne se preost cristnadh thaet cild,
thonne adraefdh he dhone deofol of dham cilde; fordhan dhe aelc haedhen man
bidh deofles, ac thurh {306} thaet halige fulluht he bidh Godes, gif he hit
gehylt. Se dhe forlaet bysmorlice spellunga, and talu, and derigendlice
gaffetunga, and gebysegadh his mudh mid Godes herungum and gebedum, he
sprecdh thonne mid niwum gereordum. Se dhe ungeradum odhdhe ungedhyldigum
styrdh, and tha biternysse his heortan gestildh, he afyrsadh tha naeddran,
fordhan dhe he adwaescdh tha yfelnyssa his modes. Se dhe bidh forspanen to
forligre, and dheah-hwaedhere ne bidh gebiged to dhaere fremminge, he
drincdh unlybban, ac hit him ne deradh, gif he mid geb['e]dum to Gode
flihdh. Gif hwa bidh geuntrumod on his anginne, and asolcen fram godre
drohtnunge, gif hine hwa dhonne mid tihtinge and gebisnungum godra weorca
getrymdh and araerdh, thonne bidh hit swilce he sette his handa ofer
untrumne and hine gehaele.

Tha gastlican wundra sind maran thonne tha lichamlican waeron, fordhan dhe
dhas wundra gehaeladh thaes mannes sawle, dhe is ece, and dha aerran tacna
gehaeldon thone deadlican lichaman. Tha aerran wundra worhton aegdher ge
g['o]de men ge yfele. Yfel waes Iudas, dhe Crist belaewde, theah he worhte
wundra aeror dhurh Godes naman. Be swylcum mannum cwaedh Crist on odhre
stowe, "Ic secge eow, manega cwedhadh to me on dham micclan daege, Drihten,
Drihten, la h['u] ne witegode we on dhinum naman, and we adraefdon deoflo
of wodum mannum, and we micele mihta on thinum naman gefremedon? Thonne
andette ic him, Ne can ic eow: gewitadh fram me, ge unrihtwise wyrhtan."
Mine gebrodhru, ne lufige ge dha wundra the magon beon gemaene godum and
yfelum, ac lufiadh tha tacna the sind sinderlice godra manna, thaet synd
sodhre lufe and arfaestnysse tacna. Naefdh se yfela dha sodhan lufe, ne se
g['o]da nys hyre bedaeled. Thas tacna sind digle and unpleolice, and h['i]
habbadh swa miccle maran edlean aet Gode, swa micclum swa heora wuldor is
laesse mid mannum. Se Wealdenda Drihten, aefter dhisum wordum, waes genumen
to heofonum, and sitt on dha swidhran hand his Faeder.

We raedadh on dhaere ealdan ['ae], thaet twegen Godes men, {308} Enoh and
Helias, waeron ahafene to heofonum butan deadhe: ac h['i] elciadh ongean
dhone deadh, and mid ealle ne forfleodh. H['i] sind genumene to lyftenre
heofenan na to rodorlicere, and drohtniadh on sumum diglan earde mid
micelre strencdhe lichaman and sawle, odhthaet hi eft ongean cyrron, on
ende thisre worulde, togeanes Antecriste, and deadhes onfodh. Ure
Aelmihtiga Alysend ne elcode na ongean thone deadh, ac he hine oferswidhde
mid his aeriste, and geswutulode his wuldor thurh his upstige to dham
yfemystan thrymsetle.

We raedadh be dham witegan Heliam, thaet englas hine feredon on heofonlicum
craete, fordhan dhe seo untrumnys his gecyndes behofode sumes byrdhres. Ure
Alysend Crist naes geferod mid craete ne dhurh engla fultum; fordhan se dhe
ealle dhing geworhte, he waes geferod mid his agenre mihte ofer ealle
gesceafta. Se aerra man Enoh waes geferod to lyftenre heofonan, and Helias
waes mid craete up-awegen; ac se Aelmihtiga Haelend naes gefered ne awegen,
ac he dhurhferde dha roderlican heofonan thurh his agene mihte.

Us is to smeagenne hu seo claennys waes dheonde geond tha geferedan dhenas,
and thurh dhone astigendan Haelend. Enoh waes geferod, sedhe waes mid
haemede gestryned, and mid haemede waes strynende. Helias waes on craete
geferod, sedhe waes thurh haemed gestryned, ac he ne strynde thurh haemed,
fordhan dhe he wunade on his life butan wife. Se Haelend astah to heofonum,
sedhe naes mid haemede gestryned, ne he sylf strynende naes; fordhan dhe he
is ord and anginn ealra claennyssa, and him is seo claennys swidhe
lufigendlic maegen, thaet he geswutulode dhadha he geceas him maeden-mann
to meder. And eall se halga heap dhe him fyligde waes on claennysse
wunigende, swa swa he cwaedh sumum godspelle, "Se dhe to me cymdh, ne maeg
he beon min leorning-cniht, buton he his wif hatige."

Se godspellere Marcus awr['a]t on dhisum godspelle, thaet ure Drihten,
aefter his upstige, saete on his Faeder swidhran hand; and se forma martyr
Stephanus cwaedh, thaet he gesawe {310} heofonas opene, and dhone Haelend
standan on his Faeder swidhran. Nu cwydh se trahtnere, "Thaet rihtlice is
gecweden, thaet he saete aefter his upstige, fordhan dhe deman gedafnadh
setl." Crist is se sodha dema, the demdh and toscaet ealle dhing, nu and
eac on dham endenextan daege. Se martyr hine geseah standan, fordhan dhe
h['e] waes his gefylsta on dhaere dhrowunge his martyrdomes, and dhurh his
gife he waes gebyld ongean dha redhan ehteras, dhe hine waelhreowlice
staendon.

Se ende is dhises godspelles, Thaet Cristes apostoli "ferdon and bodedon
gehwaer, Drihtne samod wyrcendum, and dha spraece getrymmendum mid
aefterfyligendum tacnum." Tha apostoli, thaet sind Godes bydelas, toferdon
geond ealne middangeard. Petrus bodade on Iudea-lande, Paulus on haedhenum
folce, Andreas on Scithia, Iohannes on Asia, Bartholomeus on India, Matheus
on Ethiopia, and swa heora gehwilc on his daele, and Godes miht him waes
mid, to gefremminge heora bodunga and ungerimra tacna; fordhan dhe Crist
cwaedh, "Ne mage ge n['a]n dhing d['o]n butan me." Eft he cwaedh, "Ic beo
mid eow eallum dagum, odh thisre worulde geendunge," sedhe lyfadh and
rixadh mid tham Aelmihtigan Faeder and dham Halgum Gaste ['a] on ecnysse.
Amen.

SERMON ON THE LORD'S ASCENSION.

Primum quidem sermonem feci: et reliqua.

Luke the Evangelist has informed us in this epistolary reading, thus
saying, "Jesus, the Redeemer of the world, showed himself living to his
disciples, after his passion and his resurrection, by many reproofs, for
forty days, and spake to them concerning the kingdom of God, eating and
drinking together with them: and commanded them that they should not depart
from the city of Jerusalem, but that they should await there the promise of
his Father which (he said) ye have heard from my mouth. For John the
Baptist baptized with water, and ye shall be baptized with the Holy Ghost
now after a few days. The assembly of his disciples therefore said
unanimously, Beloved Lord, wilt thou now put an end to this world? He
answered them, It is not for you to know the time or the moment which my
Father hath appointed through his might: but ye shall receive the might of
the Holy Ghost, and ye shall be my witnesses in Judea, and in all the
world, unto the uttermost land. And he led them then out of the city up to
a hill which is called the mount of Olives, and blessed them with uplifted
hands. Then after {297} that blessing he went to heaven, they looking on;
and a heavenly cloud descended towards him, and took him from their sight."

"While they stood gazing up to heaven, they saw there two angels in white
garments, thus saying, Ye Galilean men, why stand ye thus gazing towards
heaven? Jesus, who is now taken from your sight to heaven, shall so come
again as ye have seen that he ascended to heaven. They then returned to the
city of Jerusalem with great joy, and went up on an upper flooring, and
there stayed till Pentecost in prayers and in praises of God, until the
Holy Ghost came to them, as the noble King had before promised them."

"In this fellowship were Peter and John, James and Andrew, Philip and
Thomas, Bartholomew and Matthew, the other James and Simon, the other Judas
and Mary the mother of Jesus, and several others, both men and women. The
whole multitude was an hundred and twenty persons, unanimously continuing
in prayers."

Jesus taught the holy lore to his disciples before his passion, and after
his resurrection he was continuing among them these forty days, from the
holy Easter-tide until this present day, and in many ways reproved and
tried his disciples, and repeated that which he had before taught, for the
perfection of doctrine and right faith. He ate and drank after his
resurrection, not because he then had need of earthly food, but because he
would manifest his true body. He ate through power, not for need. As fire
consumes drops of water, so did the divine power of Christ consume the
received meat. Verily after the universal resurrection our bodies will
require no strengthening of earthly meats, for Jesus will supply all our
needs with heavenly things, and we shall be enriched with glory, and mighty
to execute whatsoever is pleasing to us, and we shall be full swift to go
through all the immensities of the kingdom of God.

{299} He promised to his disciples then and frequently that he would send
to them the Holy Ghost, and thus said, "When he comes he will stimulate and
direct you to all the things which I have said unto you." Then came the
Holy Ghost in semblance of fire to the holy company on the eleventh day
after Christ's ascension, and inflamed them all with innoxious fire, and
they were filled with heavenly lore, and knew all worldly tongues, and
fearlessly preached faith and baptism to the powerful and cruel.

The holy company asked Christ, whether he would at that time put an end to
this world. He said to them in answer, "It is not for you to know the time
which my Father hath through his power appointed." He said also in another
place, "No man knoweth the day or the time of the ending of this world, nor
the angels, nor any saint, save God only." Yet by the tokens which Christ
mentioned, we see that the ending is very near at hand, though it be
unknown to us.

The apostles were witnesses of Christ's works, for they preached his
passion, and his resurrection, and ascension, first to the Jewish people,
and afterwards their voice came to every land, and their words to the
boundaries of the whole globe; for they recorded the miracles of Christ,
and the books exist among christian people, both where the apostles bodily
preached, and where they did not come.

All creatures serve their Creator. When Christ was born, heaven sent forth
a new star, which announced the birth of God. Again, when he ascended to
heaven, the heavenly cloud bowed down towards him, and received him: not
that the cloud bare him, for he holds the throne of heaven, but he passed
with the cloud from the sight of men. There were seen two angels in white
garments. In like manner at his birth angels were seen; but the holy gospel
has not explained how they were adorned; for God came to us very humble. At
his ascension were seen angels adorned with white garments. Joy is
betokened by white garments, for {301} Christ departed hence with great joy
and with great majesty. At his birth it seemed as though the Godhead were
humbled, and at his ascension humanity was exalted and magnified. With his
ascension is annulled the writ of our condemnation, and the sentence of our
destruction is abrogated.

When Adam had sinned, the Almighty Ruler said to him, "Thou art earth, and
thou shalt to earth return. Thou art dust, and thou shalt return to dust."
Now to-day that same nature went incorruptible into the kingdom of heaven.
The two angels said that Christ would come as he ascended, because at the
great doom he will be seen in human form, that his slayers may recognize
him whom they formerly put to death, and also that those who despised his
precepts may then justly receive eternal punishment with the devil. Holy
writ says, "Tollatur impius ne videat gloriam Dei:" "Be the sight of God's
glory taken away from the impious." The impious will not see the glory of
Christ, whom they had before despised in life, but they will then see him
awful whom humble they had contemned.

Recumbentibus undecim discipulis: et reliqua. We have now read the
narrative of Luke concerning Christ's ascension; we will now turn our
consideration to the other evangelist Mark, who said in the present day's
gospel, that Jesus appeared to his apostles, and chid them, because they
would not at first believe his resurrection from death, when it was
announced to them. Then said the Lord to his disciples, "Go over all the
world, and preach the gospel to every creature: he who believeth and is
baptized shall be saved; he who believeth not shall be damned. These signs
shall follow those men who believe," etc. This gospel is here now simply
said, but we will now unfold its mysteries to you, according to the
exposition of Gregory.

The apostles' doubt as to the resurrection of Christ was not so much their
lack of faith, but was our confirmation. Less {303} have benefited us those
who quickly believed than those who were doubting; for they beheld and
touched the scars of Christ's wounds, and so drove out all doubts from our
hearts. Jesus then reproved his disciples for their doubt, when he would
bodily leave them, that they might be mindful of the words which he said to
them on his way. He said, "Go over all the world, and preach the gospel to
every creature." The gospel is for us to hear and exceedingly loving, that
we may avoid hell-torment and cruel tortures through the incarnation of
Jesus, and come to the host of angels through his humility. He said,
"Preach to every creature:" but by that name is man alone betokened. Stones
are creatures, but they have no life, nor have they sense. Grass and trees
live without feeling; they live not by a soul, but by their greenness.
Beasts live and have feeling without reason; they have no reason, because
they are soulless. Angels live, and have sense, and use reason. Now man has
something of all creatures. He has in common with the stones, that he is
existing; he has in common with the trees, that he lives; with the beasts,
that he has sense; with angels, that he understands. Man is therefore
called 'every creature,' because he has something in common with every
creature. The gospel is preached to every creature, when it is preached to
man alone; for all earthly things are created for man alone, and they all
have some likeness to man, as we before said.

"He who believeth, and is baptized, shall be saved; and he who believeth
not shall be damned." That faith is true which gainsays not by wicked
practices that which it believes; of which spake John the apostle; "He who
saith that he knoweth God, and holdeth not his commandments, is a liar."
Again, the apostle James says, "The faith which is without good works is
dead." Again, he said, "What profiteth it thee that thou have faith, if
thou hast not good works? Faith {305} cannot save thee without works. The
devils believe, but they tremble." The devils saw Christ in this life, in
his human state, but they fell at his feet, and cried, and said, "Thou art
the Son of God, therefore thou art come that thou mightest fordo us." The
man who will not believe in God, nor has any awe of God, is worse than a
devil. He who believes, and has awe, and, nevertheless, will not do good,
is like unto a devil.

In quodam tractu, qui aestimatur Sancti Hilarii fuisse, sic invenimus
scriptum, sicut Anglice hic interpretavimus, et ad testimonium ipsam
Latinitatem posuimus: "Daemones credunt et contremescunt; qui autem non
credit, et non contremescit daemonibus deterior est: qui autem credit, et
contremescit, et veritatem operibus non agit, daemonibus similis est." He
who rightly believes, and rightly lives his life, and with awe of God
practises good works to the end of his life, shall be saved, and shall have
everlasting life with God, and with all his saints. The Lord said, these
signs shall follow those who believe in him, "In my name they shall cast
out devils; they shall speak with new tongues; they shall drive away
serpents; and though they drink any deadly thing, it shall not hurt them;
they shall set their hands over sick men, and it shall be well with them."

These wonders were needful at the beginning of christianity, for by these
signs was the heathen folk inclined to faith. The man who plants trees or
herbs, waters them so long until they have taken root; when they are
growing he ceases from watering: so also the Almighty God so long showed
his miracles to the heathen folk, until they were believing: when faith had
sprung up over all the world, then miracles ceased. But, nevertheless,
God's church still works daily the same miracles spiritually which the
apostles then wrought bodily. When the priest christens the child, then
casts he out the devil from that child; for every heathen man is the
devil's, but through the holy baptism he is God's, {307} if he observe it.
He who forsakes opprobrious speeches and calumnies, and injurious
scoffings, and busies his mouth with the praises of God and with prayers,
speaks then in new tongues. He who corrects thoughtlessness or impatience,
and stills the bitterness of his heart, drives away serpents, for he
extinguishes the evilnesses of his mind. He who is allured to fornication,
but yet is not induced to its accomplishment, drinks a deadly drink, but it
shall not hurt him, if with prayers he flees to God. If any-one be weakened
in his purpose, and slothful for good living, then if any-one, with
exhortation and examples of good works, strengthen and raise him up, it
will be as though he set his hand over the sick and heal him.

The spiritual miracles are greater than the bodily ones were, for these
miracles heal a man's soul, which is eternal, but the former signs healed
the mortal body. The former miracles were wrought both by good men and by
evil. Judas, who betrayed Christ, was evil, though he had previously
wrought miracles in the name of God. Of such men Christ in another place
said, "I say unto you, many will say to me on that great day, Lord, Lord,
lo! have we not prophesied in thy name, and have driven devils out of mad
men, and have performed great miracles in thy name? Then will I profess to
them, I know you not: depart from me, ye unrighteous doers." My brothers,
love not those miracles which may be common to the good and to the evil,
but love those signs which are exclusively good men's, which are the signs
of true love and of piety. The evil has not true love, nor is the good
devoid of it. These signs are mysterious and not perilous, and they have so
much the greater reward with God as their glory is less with men. The
Omnipotent Lord, after these words, was taken to heaven, and sits on the
right hand of his Father.

We read in the old law, that two men of God, Enoch and {309} Elijah, were
lifted up to heaven without death: but they await death, and will by no
means escape from it. They are taken to the aerial heaven, not to the
ethereal, and continue in some secret dwelling-place with great strength of
body and soul, until they shall return again, at the end of this world,
against Antichrist, and shall receive death. Our Almighty Redeemer waited
not for death, but he overcame it with his resurrection, and manifested his
glory by his ascension to the highest throne.

We read of the prophet Elijah, that angels conveyed him in a heavenly
chariot, because the infirmity of his nature required some supporter. Our
Redeemer Christ was not conveyed in a chariot nor by angels' help; for he
who wrought all things was borne by his own might over all creatures. The
first-mentioned man, Enoch, was conveyed to the aerial heaven, and Elijah
was borne up in a chariot; but the Almighty Saviour was not conveyed nor
borne, but he passed through the ethereal heaven by his own might.

We have to consider how chastity was cherished by the ministers who were
thus conveyed, and by the ascending Jesus. Enoch was conveyed, who was
begotten by coition, and who begot by coition. Elijah was conveyed in a
chariot, who was begotten by coition, but he begot not by coition, for he
continued during his life without a wife. Jesus ascended to heaven, who was
not begotten by coition, nor did he himself beget; for he is the origin and
beginning of all chastities, and to him chastity is a very amiable virtue,
which he manifested when he chose him a maiden for mother. And all the holy
company which followed him was living in chastity, as he says in one of his
gospels, "He who comes to me, may not be my disciple, unless he hate his
wife."

The evangelist Mark wrote in this gospel, that our Lord, after his
ascension, sat on the right hand of his Father; and the first martyr,
Stephen, said that he saw the heavens open, {311} and Jesus standing on his
Father's right. Now says the expounder, "That is rightly said, that he sat
after his ascension, because a seat is befitting a judge." Christ is the
true Judge, who will judge and decide all things, now, and also on the last
day. The martyr saw him standing, for he was his supporter in the suffering
of his martyrdom, and through his grace he was rendered bold against the
fierce persecutors, who cruelly stoned him.

The end of this gospel is, that Christ's apostles "went and preached
everywhere, the Lord working with them, and confirming the word with signs
following." The apostles, that is, God's preachers, went over all the
world. Peter preached in Judea, Paul among the heathen folk, Andrew in
Scythia, John in Asia, Bartholomew in India, Matthew in Ethiopia, and so
each of them in his part, and the might of God was with them, for the
efficacy of their preaching and of numberless signs; for Christ said, "Ye
can do nothing without me." Again he said, "I will be with you on all days,
until the ending of this world," who liveth and reigneth with the Almighty
Father and the Holy Ghost ever to eternity. Amen.

* * * * *

IN DIE S[=CO] PENTECOSTEN.

Fram dham halgan easterlican daege sind getealde fiftig daga to thysum
daege, and thes daeg is geh['a]ten Pentecostes, thaet is, se fifteogodha
daeg dhaere easterlican tide. Thes daeg waes on dhaere ealdan ['ae] gesett
and gehalgod. God bebead Moyse, on Egypta-lande, thaet h['e] and eall
Israhela folc sceoldon offrian aet aelcum h['i]wisce Gode an lamb anes
geares, and mearcian mid tham blode rode-tacn on heora gedyrum and
oferslegum, dha on dhaere nihte ferde Godes engel, and acwealde on aelcum
huse dhaes Egyptiscan folces thaet frumcennyde cild and thaet {312}
leofoste. And Israhela folc ferde on dhaere ylcan nihte of dham leodscipe,
and God h['i] laedde ofer dha Readan s['ae] mid drium fotum. Tha tengde se
Pharao aefter mid mycelre fyrde. Dhadha he com on middan dhaere s['ae], tha
waes thaet Godes folc up-ag['a]n, and God dha besencte dhone Pharao and eal
his werod. Dha bebead God Moyse and tham folce thaet h['i] heoldon dha tid
mid micelre arwurdhnysse, on aelces geares ymbrene. Tha waes seo tid tham
folce geset to Easter-tide, fordhan dhe God h['i] hredde widh heora fynd,
and heora ehteras fordyde. Tha thaes ymbe fiftig daga sette God tham folce
['ae], and waes gesewen Godes wuldor upp on anre dune the is geh['a]ten
Syn['a]y. Thaer com micel leoht, and egeslic sweg, and blawende byman. Tha
clypode God thone Moysen him to, and he waes mid Gode feowertig daga, and
awr['a]t dha ealdan ['ae] be Godes dihte. Tha waes se daeg PENTECOSTES
geh['a]ten on dhaere Ealdan Gesetnysse.

Thaet geoffrode l['a]mb getacnode Cristes slege, sedhe unscaedhdhig waes
his Faeder geoffrod for ure alysednysse. Nu is his dhrowung and his aerist
ure Easter-t['i]d, fordhan dhe he us alysde fram deofles theowdome, and ure
ehteras beodh besencte thurh thaet halige fulluht, swa swa waes Pharao mid
his leode on dhaere Readan s['ae]. Thas fiftig daga fram dham easterlican
daege sind ealle gehalgode to anre maersunge, and thes daegdherlica daeg is
ure Pentecostes, thaet is, se fifteogodha daeg fram dham Easter-daege. On
dham ealdan Pentecosten sette God ['ae] dham Israhela folce, and on dhisum
daege com se Halga Gast on fyres hiwe to Godes hirede; fordhi ealswa thaet
lamb getacnode Cristes dhrowunge, swa eac seo ealde ['ae] getacnode
godspel-bodunge under Godes gife. Threo tida sind on dhysre worulde: ['a]n
is seo dhe waes butan ['ae]; odher is seo dhe waes under ['ae]; seo dhridde
is nu aefter Cristes to-cyme. Theos t['i]d is gecweden 'under Godes gife.'
We ne sind na butan ['ae], ne we ne moton healdan Moyses ['ae] lichamlice,
ac Godes gifu ['u]s gewissadh to his willan, gif we gemyndige beodh Cristes
bebodum and dhaera apostola lare.

{314} Hit is gereht on dhyssere pistol-raedinge, hu se Halga Gast on dhisum
daege com to dham geleaffullan heape Cristes hyredes. Lucas se Godspellere
awr['a]t on dhaere b['e]c 'Actus Apostolorum,' thaet "se halga hyred waes
wunigende ['a]nmodlice on gebedum on anre upflora, aefter Cristes upstige,
anbidigende his behates; tha on dhisum daege, the is Pentecostes gecweden,
com faerlice micel sweg of heofonum and gefylde ealle dha upfleringe mid
fyre; and waes aeteowed bufon heora aelcum swylce fyrene tungan, and h['i]
wurdon dha ealle gefyllede mid tham Halgum Gaste, and ongunnon to sprecenne
mid mislicum gereordum, be dham the se Halga Gast him taehte. Tha waeron
gegaderode binnan dhaere byrig Hierusalem eawfaeste weras of aelcere dheode
dhe under heofonum eardiadh; and tha apostoli spraecon to dhaes folces
gegaderunge, and heora aelc oncneow his agen gereord."

"Dha weardh seo menigu swidhe ablicged, and mid wundrunge cwaedon, La
h['u], ne sind thas dhe her sprecadh Galileisce? And ure aelc gehyrde hu hi
spraecon urum gereordum, on dham dhe we acennede waeron! We gehyrdon h['i]
sprecan Godes maerdha mid urum gereordum. La hwaet dhis beon sceole? Tha
cwaedon dha Iudeiscan mid hospe, Thas men sindon mid muste fordrencte. Tha
andwyrde Petrus, Hit is undern-t['i]d; hu mihte we on dhysre tide beon
fordrencte? Ac dhaes witegan cwyde Ioheles is nu gefylled. God cwaedh thurh
dhaes witegan mudh, thaet he wolde his Gast asendan ofer mennisc flaesc;
and manna bearn sceolon witigian, and ic sylle mine forebeacn ufan of
heofonum, and mine t['a]cna nidher on eordhan. Wite ge sodhlice thaet Crist
ar['a]s of deadhe, and on ure gewitnysse astah to heofonum, and sitt aet
his Faeder swidhran, swa swa Dauid be him witegode, thus cwedhende, Drihten
cwaedh to minum Drihtne, Site to minre swidhran, odhthaet ic alecge dhine
fynd under thinum fot-scamele. Tha thaet folc dhis gehyrde, dha wurdon
h['i] onbryrde, and cwaedon to dham apostolon, La leof, hwaet is us to
donne? Tha andwyrde Petrus, Behreowsiadh eowre synna, and underfodh fulluht
on Cristes naman, and eowre synna beodh {316} adylegode, and ge underfodh
thone Halgan Gast. Tha underfengon hi his lare, and bugon to fulluhte on
dham daege dhreo dhusend manna. Tha waeron ealle on annysse mid tham
apostolum, and beceapodon heora aehta, and thaet feoh betaehton dham
apostolum, and hi daeldon aelcum be his neode."

"Eft on odhre bodunge gelyfdon fif dhusend wera on Crist, and weardh eall
seo geleaffulle menigu swa anmod swilce h['i] ealle haefdon ane heortan and
ane sawle; ne heora nan naefde synderlice aehta, ac him eallum waes gemaene
heora dhing, ne dhaer naes n['a]n waedla betwux him. Tha dhe land-are
haefdon hi hit beceapodon, and thaet wurdh brohton to dhaera apostola
fotum: h['i] dha daeldon aelcum be his neode."

"Tha worhte God fela tacna on dham folce dhurh dhaera apostola handa, swa
thaet hi gelogodon dha untruman be dhaere straet thaer Petrus fordh eode,
and swa hradhe swa his sceadu hi hreopode, hi wurdon gehaelede fram eallum
untrumnyssum. Tha arn micel menigu to of gehendum burgum, and brohton heora
untruman and dha deofol-seocan, and h['i] ealle wurdon gehaelede aet dhaera
apostola handum. Hi setton heora handa ofer gelyfede men, and h['i]
underfengon thone Halgan Gast."

"Tha waes sum dhegen, Annanias geh['a]ten, and his w['i]f Saph['i]ra: h['i]
cwaedon him betweonan, thaet h['i] woldon bugan to dhaera apostola
geferraedene. Namon dha to raede, thaet him waerlicor waere, thaet h['i]
sumne dael heora landes wurdhes aethaefdon, weald him getimode. Com dha se
dhegen mid feo to dham apostolum. Tha cwaedh Petrus, Annania, deofol
bepaehte dhine heortan, and dhu haefst alogen tham Halgan Gaste. Hw['i]
woldest dhu swician on dhinum agenum? Ne luge dhu na mannum, ac Gode. Tha
h['e] thas word gehyrde, tha feol h['e] ad['u]ne and gew['a]t. Thadha he
bebyrged waes, tha com his wif Saph['i]ra, and nyste hu hire were gelumpen
waes. Dha cwaedh Petrus, Sege me, beceapode ge dhus micel landes? Heo
andwyrde, Gea, leof, swa micel. Eft dha cwaedh Petrus, Hw['i] geweardh inc
swa, thaet gyt dorston fandian Godes? Heo feoll dhaerrihte and gew['a]t,
and h['i] man {318} bebyrigde to hyre were. Tha weardh micel ege on Godes
geladhunge and on eallum the thaet geaxodon."

Tha apostoli sidhdhan, aerdham dhe hi toferdon, gesetton Iacobum, the waes
geh['a]ten Rihtw['i]s, on Cristes setle, and eal seo geleaffulle geladhung
him gehyrsumode, aefter Godes taecunge. He dha gesaet thaet setl dhritig
geara, and aefter him Symeon, thaes Haelendes maeg. Aefter dhaere
gebysnunge wurdon araerede munec-l['i]f mid thaere gehealdsumnysse, thaet
hi drohtnian on mynstre, be heora ealdres dihte, on claennesse, and him
beon heora aehta eallum gemaene, swa dha apostoli hit astealdon.

Ge gehyrdon lytle ['ae]r, on dhisre raedinge, thaet se Halga Gast com ofer
dha apostolas on fyrenum tungum, and him forgeaf ingehyd ealra gereorda;
fordhan dhe se eadmoda heap geearnode aet Gode thaet i['u] ['ae]r thaet
modige werod forleas. Hit getimode aefter Noes flode, thaet entas woldon
araeran ane burh, and aenne stypel swa heahne, thaet his hrof astige odh
heofon. Tha waes an gereord on eallum mancynne, and thaet weorc waes
begunnen ongean Godes willan. God eac fordhi h['i] tostencte, swa thaet he
forgeaf aelcum dhaera wyrhtena seltcudh gereord, and heora n['a]n ne cudhe
odhres spraece tocnawan. H['i] dha geswicon dhaere getimbrunge, and
toferdon geond ealne middangeard; and waeron sidhdhan swa fela gereord swa
dhaera wyrhtena waes. Nu eft on dhisum daege, thurh dhaes Halgan Gastes
to-cyme, wurdon ealle gereord ge-anlaehte and gedhwaere; fordhan dhe eal se
halga heap Cristes hyredes waes sprecende mid eallum gereordum; and eac
thaet wunderlicor waes, dhadha heora ['a]n bodade mid anre spraece, aelcum
waes gedhuht, dhe dha bodunge gehyrde, swilce he spraece mid his gereorde,
waeron h['i] Ebreisce, odhdhe Grecisce, odhdhe Romanisce, odhdhe Egyptisce,
odhdhe swa hwilcere dheode swa h['i] waeron the dha lare gehyrdon. On
dhysre geferraedene geearnode heora eadmodnys thas mihte, and dhaera enta
modignys geearnode gescyndnysse.

Se Halga Gast waes aeteowod ofer dha apostolas on fyres {320} hiwe, and
ofer Criste, on his fulluhte, on anre culfran anlicnysse. Hw['i] ofer
Criste on culfran hiwe? Hw['i] ofer Cristes hirede on fyres gelicnysse? On
bocum is geraedd be dham fugelcynne thaet his gecynd is swidhe bilewite,
and unscaedhdhig, and gesibsum. Se Haelend is ealles mancynnes dema, ac he
ne com na to demenne mancynn, swa swa he sylf cwaedh, ac to gehaelenne. Gif
he dha wolde deman mancynn, dhadha he aerest to middangearde com, hwa wurde
thonne gehealden? Ac he nolde mid his to-cyme dha synfullan fordeman, ac
wolde to his rice gegaderian. Aerest he wolde us mid lidhnysse styran,
thaet he sidhdhan mihte on his dome us gehealdan. Fordhi waes se Halga Gast
on culfran anlicnysse gesewen bufan Criste, fordhan dhe h['e] waes
drohtnigende on dhisre worulde mid bilewitnysse, and unscaedhdhignysse, and
gesibsumnysse. He ne hrymde, ne he biterwyrde naes, ne he sace ne astyrede,
ac forbaer manna yfelnysse thurh his lidhnysse. Ac se dhe on dham aerran
to-cyme lidhegode, tham synfullum to gecyrrednysse, se demdh stidhne dom
tham receleasum aet dham aefteran to-cyme.

Se Halga Gast waes gesewen on fyrenum tungum bufon dham apostolon, fordhan
dhe h['e] dyde thaet hi waeron byrnende on Godes willan, and bodigende ymbe
Godes rice. Fyrene tungan h['i] haefdon, dhadha h['i] mid lufe Godes
maerdha bodedon, thaet dhaera haedhenra manna heortan, dhe cealde waeron
thurh geleaflaeste and flaesclice gewilnunga, mihton beon ontende to dham
heofenlicum bebodum. Gif se Halga Gast ne laerdh thaes mannes m['o]d
widhinnan, on idel beodh thaes bydeles word widhutan geclypode. Fyres
gecynd is thaet hit fornimdh swa hwaet swa him gehende bidh: swa sceal se
l['a]reow d['o]n, sedhe bidh mid tham Halgan Gaste onbryrd, aerest on him
sylfum aelcne leahter adwaescan, and sidhdhan on his underdheoddum.

On culfran anlicnysse and on fyres hiwe waes Godes Gast aeteowod; fordhan
dhe h['e] dedh thaet dha beodh bilewite on unscaedhdhignysse, and byrnende
on Godes willan, the he mid his gife gefyldh. Ne bidh seo bilewitnys Gode
gecweme butan {322} snoternysse, ne seo snoternys butan bilewitnysse; swa
swa gecweden is be dham eadigan I['o]b, thaet he waes bilewite and rihtwis.
Hwaet bidh rihtwisnys butan bilewitnysse? Odhdhe hwaet bidh bilewitnys
butan rihtwisnysse? Ac se Halga Gast, dhe taehdh rihtwisnysse and
bilewitnysse, sceolde beon aeteowod aegdher ge on fyre ge on culfran,
fordhan dhe h['e] dedh thaera manna heortan dhe h['e] onliht mid his gife,
thaet hi beodh lidhe thurh unscaedhdhignysse, and onaelede dhurh lufe and
snoternysse. God is, swa swa Paulus cwaedh, fornymende fyr. He is
['u]nasecgendlic fyr, and ungesewenlic. Be dham fyre cwaedh se Haelend, "Ic
com to dhi thaet ic wolde sendan fyr on eordhan, and ic wylle thaet hit
byrne." He sende dhone Halgan Gast to eordhan, and he mid his blaede
onaelde eordhlicra manna heortan. Thonne byrndh seo eordhe, thonne dhaes
eordhlican mannes heorte bidh ontend to Godes lufe, seodhe aer waes ceald
thurh flaesclice lustas.

Nis na se Halga Gast wunigende on his gecynde, swa swa h['e] gesewen waes,
fordhan dhe he is ungesewenlic; ac for dhaere getacnunge, swa we aer
cwaedon, he waes aeteowod on culfran, and on fyre. He is gehaten on
Greciscum gereorde, Paraclitus, thaet is, Frofor-gast, fordhi dhe he
frefradh tha dreorian, the heora synna behreowsiadh, and syldh him
forgyfenysse hiht, and heora unrotan m['o]d gelidhegadh. He forgyfdh synna,
and he is se weg to forgyfenysse ealra synna. He syldh his gife dham dhe he
wile. Sumum men he forgifdh wisdom and spraece, sumum g['o]d ingehyd, sumum
micelne geleafan, sumum mihte to gehaelenne untruman, sumum witegunge,
sumum toscead godra gasta and yfelra; sumum he forgifdh mislice gereord,
sumum gereccednysse mislicra spraeca. Ealle dhas dhing dedh se Halga Gast,
todaelende aeghwilcum be dham dhe him gewyrdh; fordham dhe he is Aelmihtig
Wyrhta, and swa hradhe swa he thaes mannes mod onliht, he hit awent fram
yfele to gode. He onlihte Dauides heortan, dhadha he on iugodhe hearpan
lufode, and worhte hine to psalm-wyrhtan. Amos hatte sum hrydher-hyrde,
thone awende se Halga Gast to maerum {324} witegan. Petrus waes fiscere,
thone awende se ylca Godes Gast to apostole. Paulus ehte cristenra manna,
thone he geceas to lareowe eallum dheodum. Matheus waes tollere, thone he
awende to godspellere. Tha apostoli ne dorston bodian thone sodhan
geleafan, for ['o]gan Iudeisces folces; ac sidhdhan h['i] waeron onaelede
thurh dhone Halgan Gast, h['i] forsawon ealle lichamlice pinunga, and
orsorhlice Godes maerdha bodedon.

Thyses daeges wurdhmynt is to maersigenne, fordhan dhe se Aelmihtiga God,
thaet is se Halga Gast, gemedemode hine sylfne thaet he wolde manna bearn
on dhisre tide geneosian. On Cristes acennednysse weardh se Aelmihtiga
Godes Sunu to menniscum men gedon, and on dhisum daege wurdon geleaffulle
men godas, swa swa Crist cwaedh, "Ic cwaedh, Ge sind godas, and ge ealle
sind bearn thaes Hehstan." Tha gecorenan sind Godes bearn, and eac godas,
na gecyndelice, ac dhurh gife thaes Halgan Gastes. An God is gecyndelice on
dhrim hadum, Faeder, and his Sunu, thaet is his Wisdom, and se Halga Gast,
sedhe is heora begra Lufu and Willa. Heora gecynd is untodaeledlic, aefre
wunigende on anre Godcundnysse. Se ylca cwaedh theah-hwaedhere be his
gecorenum, "Ge sint godas." Thurh Cristes menniscnysse wurdon menn alysede
fram deofles dheowte, and dhurh to-cyme thaes Halgan Gastes, mennisce men
wurdon gedone to godum. Crist underfeng menniscnysse on his to-cyme, and
men underfengon God thurh neosunge thaes Halgan Gastes. Se man dhe naefdh
Godes Gast on him nis h['e] Godes. Aelces mannes weorc cydhadh hwilc gast
hine wissadh. Godes Gast wissadh symble to halignysse and g['o]dnysse;
deofles gast wissadh to leahtrum and to m['a]ndaedum.

Se Halga Gast becom tuwa ofer dha apostolas. Crist ableow dhone Halgan Gast
upon dha apostolas ['ae]r his upstige, thus cwedhende, "Onfodh Haligne
Gast." Eft, on dhisum daege, asende se Aelmihtiga Faeder and se Sunu heora
begra Gast to dham geleaffullan heape, on dhysre worulde wunigende. Se
Haelend ableow his Gast on his gingran, for dhaere getacnunge {326} thaet
h['i] and ealle cristene men sceolon lufigan heora nehstan swa swa h['i]
sylfe. He sende eft, swa swa h['e] ['ae]r behet, dhone ylcan Gast of
heofonum, to dhi thaet we sceolon lufian God ofer ealle odhre dhing. An is
se Halga Gast, theah dhe he tuwa become ofer dha apostolas. Swa is eac
['a]n lufu and twa bebodu, Thaet we sceolon lufian God and menn. Ac we
sceolon leornian on mannum hu we magon becuman to Godes lufe, swa swa
Iohannes se apostol cwaedh, "Se dhe ne lufadh his brodhor, dhone dhe he
gesihdh, hu maeg h['e] lufian God, thone the he ne gesihdh lichamlice?"

We wurdhiadh thaes Halgan Gastes to-cyme mid lofsangum seofon dagas,
fordhan dhe he onbryrt ure m['o]d mid seofonfealdre gife, thaet is, mid
wisdome and andgyte, mid gedheahte and strencdhe, mid ingehyde and
arfaestnysse, and he us gefyldh mid Godes ege. Se dhe thurh gode geearnunga
becymdh to dhissum seofonfealdum gifum thaes Halgan Gastes, he haefdh
thonne ealle gedhincdhe. Ac se dhe wile to dhisre gedhincdhe becuman, he
sceal gelyfan on dha Halgan Dhrynnysse, and on Sodhe Annysse, thaet se
Faeder, and his Sunu, and heora begra Gast syndon dhry on hadum, and ['a]n
God untodaeledlic, on anre Godcundnysse wunigende. Thysne geleafan
getacnodon dha dhreo dhusend the aerest gebugon to geleafan, aefter dhaes
Halgan Gastes to-cyme. Swa swa dha dhreo thusend waeron ['a]n werod, swa is
seo Halige Dhrynnys ['a]n God. And thaet werod waes swa ['a]nmod swilce him
eallum waere ['a]n heorte and ['a]n sawul; fordhan dhe thaere Halgan
Thrynnysse is ['a]n godcundnyss, and ['a]n gecynd, and ['a]n willa, and
['a]n weorc unascyrigendlice.

Tha geleaffullan brohton heora feoh, and ledon hit aet dhaera apostola
foton. Mid tham is geswutelod thaet cristene men ne sceolon heora hiht
besettan on woroldlice gestreon, ac on Gode anum. Se g['i]tsere dhe beset
his hiht on his goldhord, he bidh swa swa se apostol cwaedh, "tham gel['i]c
the deofolgyld begaedh."

Hi heoldon thaet gold unwurdhlice, fordhan dhe seo gitsung naefde naenne
stede on heora heortan: fordhi h['i] dydon heora {328} dhing him gemaene,
thaet h['i] on sodhre sibbe butan gytsunge beon mihton. H['i] setton heora
handa ofer geleaffulle men, and him com to se Halga Gast dhurh heora
biscepunge. Biscopas sind thaes ylcan h['a]des on Godes geladhunge, and
healdadh tha gesetnysse on heora biscepunge, swa thaet h['i] settadh heora
handa ofer gefullude menn, and biddadh thaet se Aelmihtiga Wealdend him
sende dha seofonfealdan gife his Gastes, sedhe leofadh and rixadh ['a]
butan ende. Amen.

FOR THE HOLY DAY OF PENTECOST.

From the holy day of Easter are counted fifty days to this day, and this
day is called Pentecost, that is, the fiftieth day of Easter-tide. This day
was in the old law appointed and hallowed. God commanded Moses in Egypt,
that he and all the people of Israel should offer, for every household, a
lamb of one year to God, and mark with the blood the sign of the cross on
their door-posts and lintels, as on that night God's angel went and slew in
every house of the Egyptian folk the firstborn child and the dearest. And
the people of {313} Israel went on the same night from the nation, and God
led them over the Red sea with dry feet. Pharaoh then hastened after them
with a great army. When he came into the middle of the sea, the people of
God were gone up, and God then sank Pharaoh and all his host. God then
commanded Moses and the people that they should keep that tide with great
reverence in the circuit of every year. The tide was then appointed to the
people for Easter-tide, because God had saved them from their foes, and
destroyed their persecutors. Then fifty days after this God appointed a law
for the people, and the glory of God was seen on a hill which is called
Sinai. There came a great light, and an awful sound, and blowing trumpets.
Then God called Moses to him, and he was with God forty days, and wrote
down the old law by God's direction. Then was the day called PENTECOST in
the Old Testament.

The offered lamb betokened the slaying of Christ, who innocent was offered
to his Father for our redemption. Now is his passion and his resurrection
our Easter-tide, because he redeemed us from the thraldom of the devil, and
our persecutors are sunk by the holy baptism, as Pharaoh was with his
people in the Red sea. These fifty days from the day of Easter are all
hallowed to one celebration, and this present day is our Pentecost, that
is, the fiftieth day from Easter-day. On the old Pentecost God appointed a
law to the people of Israel, and on this day the Holy Ghost came in
semblance of fire to God's company; for as the lamb betokened the passion
of Christ, so also the old law betokened the preaching of the gospel under
the grace of God. There are three periods in this world: one is that which
was without law; the second is that which was under the law; the third is
now after the advent of Christ. This period is called 'under God's grace.'
We are not without law, nor may we hold bodily the law of Moses, but God's
grace directs us to his will, if we be mindful of Christ's commandments and
of the precepts of the apostles.

{315} It is related in this epistolary lesson, how the Holy Ghost on this
day came to the faithful company of Christ's followers. Luke the Evangelist
wrote in the book 'The Acts of the Apostles,' that "the holy company was
living unanimously in prayers on an upper floor, after Christ's ascension,
awaiting his behest; when, on this day, which is called Pentecost, there
came suddenly a great sound from heaven, and filled all the upper flooring
with fire, and there appeared above each of them as it were fiery tongues,
and they were then all filled with the Holy Ghost, and begun to speak with
divers tongues, according as the Holy Ghost taught them. Then there were
gathered within the city of Jerusalem pious men of every nation dwelling
under heaven; and the apostles spake to the gathering of people, and every
of them recognized his own tongue."

"Then was the multitude greatly amazed, and with wonder said, Lo, are not
these which here speak Galileans? And each of us hath heard how they speak
in our tongues, in which we were born! We have heard them declare the
glories of God in our tongues. Lo, what should this be? Then said the Jews
in mockery, These men are drunken with new wine. But Peter answered, It is
the third hour; how might we at this time be drunken? But the saying of the
prophet Joel is now fulfilled. God spake through the prophet's mouth, that
he would send his spirit over human flesh, and the children of men shall
prophesy, and I will give my foretokens from heaven above, and my signs on
earth beneath. For know ye that Christ arose from death, and in our sight
ascended to heaven, and sitteth on his Father's right, as David had
prophesied concerning him, thus saying, The Lord said unto my Lord, Sit on
my right until I lay thy foes under thy footstool. When the people heard
this they were stimulated, and said to the apostles, Alas! what have we to
do? Then Peter answered, Repent of your sins, and receive baptism in the
name of Christ, and your sins shall be blotted out, and ye {317} shall
receive the Holy Ghost. They then received his doctrine, and there
submitted to baptism on that day three thousand men. And they were all in
unity with the apostles, and sold their possessions, and delivered the
money to the apostles, and they distributed to each according to his need."

"Again, at another preaching, five thousand men believed in Christ, and all
the believing multitude was as unanimous as if they all had one heart and
one soul; not one of them had separate possessions, but their things were
common to them all, nor was there any poor person among them. Those who had
land-property sold it, and brought the worth to the feet of the apostles:
they then distributed it to each according to his need."

"Then God wrought many signs among the people by the hands of the apostles,
so that they placed the sick along the street where Peter passed, and as
his shadow touched them, they were healed of all sicknesses. Then ran a
great multitude from the neighbouring towns, and brought their sick and
those possessed with devils, and they were all healed at the hands of the
apostles. They set their hands on believing men, and they received the Holy
Ghost."

"Then was a thane, called Ananias, and his wife Sapphira: they said between
themselves, that they would incline to the fellowship of the apostles. They
then resolved, that it would be safer to withhold a portion of the worth of
their land, in case aught befell them. The thane then came with the money
to the apostles. Then said Peter, Ananias, the devil hath cheated thy
heart, and thou hast lied to the Holy Ghost. Why wouldst thou deceive in
thine own? Thou hast not lied to men, but to God. When he had heard these
words, he fell down and departed. When he was buried, his wife Sapphira
came, and knew not how it had befallen her husband. Then Peter said, Tell
me, sold ye thus much land? She answered, Yes, sir, so much. Again said
Peter, Why have ye so done, that ye durst tempt God? She {319} straightways
fell down and departed, and they buried her by her husband. Then there was
great fear in God's church, and on all those who heard of it."

The apostles afterwards, before they separated, set James, who was called
Righteous, on the seat of Christ, according to God's instruction. He sat on
that seat thirty years, and after him Simeon, the kinsman of Jesus. From
that example monastic life arose with abstinence, so that they live in a
monastery, according to the direction of their principal, in chastity, and
their possessions are common to them all, as the apostles established it.

Ye heard a little before, in this lesson, that the Holy Ghost came over the
apostles as fiery tongues, and gave them knowledge of all languages; for
the humble company merited of God that which long of yore the proud host
had lost. It happened after Noah's flood, that giants would raise up a
city, and a tower so high, that its roof should ascend to heaven. There was
then one language among all mankind, and the work was begun against the
will of God. God therefore scattered them, so that he gave to each of the
workmen an unknown language, and not one of them could understand another's
speech. They then ceased from the building, and went divers ways over all
the world; and there were afterwards as many languages as there were
workmen. Now again, on this day, through the advent of the Holy Ghost, all
languages became united and concordant; for all the holy company of
Christ's followers were speaking in all languages; and also, what was more
wonderful, when one of them preached in one tongue, it seemed to everyone
who heard the preaching as though he spake in his language, whether they
were Hebrews, or Greeks, or Romans, or Egyptians, or of whatsoever nation
they might be who heard that doctrine. In this fellowship their humility
gained them this power, and the pride of the giants gained shame.

The Holy Ghost appeared over the apostles in semblance {321} of fire, and
over Christ, at his baptism, in likeness of a dove. Why over Christ in
semblance of a dove? Why over the followers of Christ in likeness of fire?
In books it is read concerning that kind of birds that its nature is very
meek, and innocent, and peaceful. The Saviour is the Judge of all mankind,
but he came not to judge mankind, as he himself said, but to save. If he
then would have judged mankind, when he first came on earth, who would have
been saved? But he would not by his advent condemn the sinful, but would
gather them to his kingdom. He would first with gentleness direct us, that
he might afterwards preserve us at his judgement. Therefore was the Holy
Ghost seen in likeness of a dove above Christ, because he was living in
this world in meekness, and innocence, and peacefulness. He cried not out,
nor was he inclined to bitterness, nor did he stir up strife, but endured
man's wickedness through his meekness. But he who at his first advent
mitigated, for the conversion of the sinful, will deem stern doom to the
reckless at his second advent.

The Holy Ghost was seen as fiery tongues above the apostles; for he
effected that they were burning in God's will, and preaching of God's
kingdom. They had fiery tongues when with love they preached the greatness
of God, that the hearts of the heathen men, which were cold through
infidelity and fleshly desires, might be kindled to the heavenly commands.
If the Holy Ghost teach not a man's mind within, in vain will be the words
of the preacher proclaimed without. It is the nature of fire to consume
whatsoever is near to it: so shall the teacher do, who is inspired by the
Holy Ghost, first extinguish every sin in himself, and afterwards in those
under his care.

In likeness of a dove and in semblance of fire was the Spirit of God
manifested; for he causes those to be meek in innocence, and burning in the
will of God, whom he fills with his grace. Meekness is not pleasing to God
without wisdom, {323} nor wisdom without meekness; as it is said by the
blessed Job, that he was meek and righteous. What is righteousness without
meekness? Or what is meekness without righteousness? But the Holy Ghost,
who teaches both righteousness and meekness, should be manifested both as
fire and as a dove, for he causes the hearts of those men whom he
enlightens with his grace to be meek through innocence, and kindled by love
and wisdom. God is, as Paul said, a consuming fire. He is a fire
unspeakable and invisible. Concerning that fire Jesus said, "I come because
I would send fire on earth, and I will that it burn." He sent the Holy
Ghost on earth, and he by his inspiration kindled the hearts of earthly
men. Then burns the earth, when the earthly man's heart is kindled to love
of God, which before was cold through fleshly lusts.

The Holy Ghost is not in his nature existing as he was seen, for he is
invisible; but for the sign, as we before said, he appeared as a dove and
as fire. He is called in the Greek tongue [Greek: Parakletos], that is,
Comforting Spirit, because he comforts the sad, who repent of their sins,
and gives them hope of forgiveness, and alleviates their sorrowful minds.
He forgives sins, and he is the way to forgiveness of all sins. He gives
his grace to whom he will. To one man he gives wisdom and eloquence, to one
good knowledge, to one great faith, to one power to heal the sick, to one
prophetic power, to one discrimination of good and evil spirits; to one he
gives divers tongues, to one interpretation of divers sayings. The Holy
Ghost does all these things, distributing to everyone as to him seems good;
for he is the Almighty Worker, and as soon as he enlightens the mind of a
man, he turns it from evil to good. He enlightened the heart of David, when
in youth he loved the harp, and made him to be a psalmist. There was a
cow-herd called Amos, whom the Holy Ghost turned to a great prophet. Peter
was a fisher, whom the {325} same Spirit of God turned to an apostle. Paul
persecuted christian men, whom he chose for instructer of all nations.
Matthew was a toll-gatherer, whom he turned to an evangelist. The apostles
durst not preach the true faith, for fear of the Jewish folk; but after
that they were fired by the Holy Ghost, they despised all bodily tortures,
and fearlessly preached the greatness of God.

The dignity of this day is to be celebrated, because Almighty God, that is
the Holy Ghost, himself vouchsafed to visit the children of men at this
time. At the birth of Christ the Almighty Son of God became human man, and
on this day believing men became gods, as Christ said; "I said, Ye are
gods, and ye are all children of the Highest." The chosen are children of
God, and also gods, not naturally, but through grace of the Holy Ghost. One
God is naturally in three persons, the Father, and his Son, that is, his
Wisdom, and the Holy Ghost, who is the Love and Will of them both. Their
nature is indivisible, ever existing in one Godhead. The same has,
nevertheless, said of his chosen, "Ye are gods." Through Christ's humanity
men were redeemed from the thraldom of the devil, and through the coming of
the Holy Ghost human men were made gods. Christ received human nature at
his advent, and men received God through visitation of the Holy Ghost. The
man who has not in him the Spirit of God is not God's. Every man's works
show what spirit directs him. The Spirit of God ever directs to holiness
and goodness; the spirit of the devil directs to sins and deeds of
wickedness.

The Holy Ghost came twice over the apostles. Christ blew the Holy Ghost on
the apostles before his resurrection, thus saying, "Receive the Holy
Ghost." Again, on this day, the Almighty Father and the Son sent the Spirit
of both to the faithful company dwelling in this world. Jesus blew his
Spirit on his disciples for a sign that they and all christian {327} men
should love their neighbours as themselves. He sent afterwards, as he had
before promised, the Holy Ghost from heaven, to the end that we should love
God above all other things. The Holy Ghost is one, though he came twice
over the apostles. So also there is one love and two commandments, That we
should love God and men. But we should learn by men how we may come to the
love of God, as John the apostle said, "He who loveth not his brother, whom
he seeth, how can he love God, whom he seeth not bodily?"

We celebrate the advent of the Holy Ghost with hymns for seven days,
because he stimulates our mind with a sevenfold gift, that is, with wisdom
and understanding, with counsel and strength, with knowledge and piety, and
he fills us with awe of God. He who through good deserts attains to these
sevenfold gifts of the Holy Ghost will have all honour. But he who will
attain to this honour shall believe in the Holy Trinity, and in True Unity,
that the Father, and his Son, and the Spirit of them both are three in
persons, and one God indivisible, existing in one Godhead. This faith was
betokened by the three thousand who first inclined to belief, after the
advent of the Holy Ghost. As those three thousand were one company, so is
the Holy Trinity one God. And that company was as unanimous as though they
all had one heart and one soul; for of the Holy Trinity there is one
Godhead, and one nature, and one will, and one work inseparable.

The faithful brought their money, and laid it at the feet of the apostles.
By this is manifested that christian men should not set their delight in
worldly treasure, but in God alone. The covetous who sets his delight in
his gold-hoard, is, as the apostle said, "like unto him who practiseth
idolatry."

They held the gold as worthless, because covetousness had no place in their
hearts: they made their goods in common, {329} that they might be in true
peace without covetousness. They set their hands over believing men, and
the Holy Ghost came to them through their bishoping. Bishops are of the
same order in God's church, and hold that institution in their bishoping,
so that they set their hands over baptized men, and pray the Almighty Ruler
to send them the sevenfold gift of his Spirit, who liveth and reigneth ever
without end. Amen.

* * * * *

DOMINICA SECUNDA POST PENTECOSTEN.

Homo quidam erat diues: et reliqua.

Se Wealdenda Drihten saede dhis b['i]gspell his gingrum, thus cwedhende,
"Sum welig man waes mid purpuran and godewebbe geglenged, and daeghwamlice
maerlice leofode. Tha laeg sum waedla at his geate, and his nama waes
Lazarus, se waes lic-dhrowere:" et reliqua.

This godspel is nu anfealdlice ges['ae]d. Se halga papa Gregorius us
onwreah dha digelnysse dhisre raedinge. He cwaedh, "Ne saede thaet halige
godspel thaet se r['i]ca reafere waere, ac waes uncystig and modegode on
his welum." Be dhisum is to smeagenne, hu se beo gewitnod the odherne
berypdh, thonne se bidh to helle fordemed se his agen nolde for Godes lufon
syllan. Dhises mannes uncyst and up-ahefednys hine besencte on cwycsusle,
fordhan dhe he naefde nane mildheortnysse, thaet he mid his gestreone his
agene sawle alysde. Nu wenadh sume menn thaet nan pleoh ne sy on
deorwurdhum gyrlum; ac gif hit gylt naere, thonne ne geswutulode thaet
halige godspel swa gewislice be dham rican, thaet he waere mid purpuran and
mid godewebbe geglencged. Ne cepdh nan man deorwyrdhra reafa buton for
ydelum gylpe, sodhlice thaet he sy toforan odhrum mannum thurh his glencge
geteald. Drihten on odhre stowe herede {330} Iohannem dhone Fulluhtere for
dhaere teartnysse his reafes, fordhan dhe h['e] waes mid olfendes haerum
gescryd, w['a]clice and stidhlice.

Thadha se Haelend spraec be dham rican, tha cwaedh he, "Sum rice man waes."
Eft be dham waedlan, "Sum dhearfa waes geh['a]ten Lazarus." Cudh is eow
thaet se rica bidh namcudhre on his leode thonne se thearfa;
theah-hwaedhere ne nemde se Haelend thone welegan, ac dhone waedlan;
fordhan dhe him is cudh thaera eadmodra manna naman dhurh gecorennysse, ac
he ne cann dha modigan dhurh heora aworpennysse. Sume beladunge mihte se
rica habban his uncyste, gif se reoflia waedla ne laege aetforan his
gesihdhe: eac waere dham earman leohtre on mode, gif he dhaes rican mannes
welan ne gesawe. Mislice angsumnyssa he forbaer, dhadha he naefde ne
bigleofan, ne haeldhe, ne haetera, and geseah dhone rican halne and
deorweordhlice geglencgedne brucan his estmettas. Genoh waere tham waedlan
his untrumnys, theah dhe he wiste haefde; and eft him waere genoh his
hafenleast, dheah dhe he gesundful waere. Ac seo menigfealde earfodhnys
waes his sawle claensung, and dhaes rican uncyst and up-ahefednys waes his
genidherung; fordhon dhe he geseah dhaes odhres yrmdhe, and hine mid
todhundenum mode forseah. Ac dhadha he waes fram mannum forsewen, dha
genealaehton dha hundas, and his wunda geliccedon. Hundes liccung gehaeldh
wunda.

Tha gelamp hit thaet se waedla gew['a]t, and englas ferodon his sawle to
dhaes heahfaederes wununge Abrah['a]mes; and dhaes rican gast aefter
fordhsidhe weardh on helle besenct; and he dha dhone wolde habban him to
mundboran, tham dhe he nolde ['ae]r his cruman syllan. He baed tha Abraham
mid earmlicre stemne thaet Lazarus moste his tungan drypan; ac him naes
getidhod dhaere lytlan lisse, fordhan dhe Lazarus ne moste ['ae]r on life
hedan dhaera crumena his mysan. His tungan he maende swidhost, fordhan dhe
hit is gewunelic thaet dha welegan on heora gebeorscipe begadh derigendlice
gafetunge; tha waes seo tunge, dhurh rihtwisnysse edlean, teartlicor
gew['i]tnod for his {332} gegafspraece. Se heahfaeder Abraham him cwaedh
to, "Dhu, m['i]n bearn, beo dhe gemyndig thaet dhu underfenge welan on
dhinum life, and Lazarus yrmdhe." Thes cwyde is swidhor to ondraedenne
thonne to trahtnigenne. Dham rican waes forgolden mid dham hwilwendlicum
spedum, gif he hwaet to gode gefremode; and dham dhearfan waes forgolden
mid dhaere yrmdhe, gif he hwaet to yfle gefremode. Tha underfeng se welega
his gesaeldhe to edleane to sceortum brice, and thaes dhearfan hafenleast
aclaensode his lytlan gyltas. Hine geswencte seo waedlung, and afeormode;
thone odherne gewelgode his genihtsumnys, and bepaehte.

Ic bidde eow, men dha leofostan, ne forseo ge Godes dhearfan, dheah dhe hi
tallice hwaet gefremman; fordhan dhe heora yrmdh afeormadh thaet thaet seo
gehwaede oferflowendnys gewemdh. H['a]wiadh be gehwilcum, fordhan dhe oft
getimadh yfelum teala for life. Se heahfaeder cwaedh to dham welegan,
"Betwux us and eow is gefaestnod micel dhrosm; theah hwa wille fram ['u]s
to eow, he ne maeg; ne eac fram eow to ['u]s." Mid micelre geornfulnysse
gewilniadh tha widhercoran thaet hi moton of dhaere susle dhe hi on
cwylmiadh, ac seo faestnung dhaere hellican clysinge ne gedhafadh thaet hi
aefre ut-abrecon. Eac dha halgan beodh mid heora Scyppendes rihtwisnysse
swa afyllede, thaet hi nateshwon ne besargiadh dhaera widhercorenra yrmdhe;
fordhan dhe hi geseodh tha ford['o]nan swa micclum fram him geaelfremode,
swa micclum swa hi beodh fram heora leofan Drihtne ascofene.

Sidhdhan se rica weardh orwene his agenre alysednysse, dha be['a]rn him on
mod his gebrodhra gemynd; fordhan dhe dhaera widhercorenra wite tiht for
wel oft heora mod unnytwurdhlice to lufe, swilce hi thonne lufian heora
siblingas, dhe ['ae]r on life ne hi sylfe ne heora magas ne lufedon. Ne
lufadh se hine sylfne sedhe hine mid synnum bebint. He oncneow Lazarum,
dhone dhe he ['ae]r forseah, and he gemunde his gebrodhra, dha dhe he
baeftan forlet; fordhan dhe se dhearfa naere fullice gewrecen on dham
rican, gif he on his wite hine ne oncneowe; and eft {334} naere his wite
fulfremed on dham fyre, buton he dha ylcan pinunga his siblingum gewende.

Tha synfullan geseodh nu hwiltidum dha gecorenan on wuldre, dhe hi forsawon
on worulde, thaet seo angsumnys heora modes dhe mare sy: and dha rihtwisan
symle geseodh dha unrihtwisan on heora tintregum cwylmigende, thaet heora
bliss dhe mare sy, and lufu to heora Drihtne, the hi ahredde fram deofles
anwealde, and fram dham m['a]nfullum heape. Ne astyradh thaera rihtwisra
gesihdh him naenne ['o]gan, ne heora wuldor ne wanadh; fordhan dhe dhaer ne
bidh n['a]n besargung dhaera m['a]nfulra yrmdhe, ac heora tintrega becymdh
tham gecorenum to maran blisse, swa swa on metinge bidh forsewen seo blace
anlicnys, thaet seo hwite sy beorhtre gesewen. Tha gecorenan geseodh symle
heora Scyppendes beorhtnysse, and fordhi nis nan dhing on gesceaftum him
bediglod.

Se welega nolde on life gehyran dhone lareow Moysen, ne Godes witegan: dha
wende he eac thaet his gebrodhra h['i] woldon forseon, swa swa he dyde, and
gyrnde fordhi thaet Lazarus h['i] moste warnigan, thaet h['i] ne becomon to
his susle. Se heahfaeder him andwyrde, "Gif hi forseodh Moyses ['ae] and
dhaera witegena bodunga, nelladh h['i] gelyfan, theah hw['a] of deadhe
arise." Tha dhe forgimeleasiadh tha eadhelican beboda thaere ealdan ['ae],
hu willadh h['i] dhonne gehyrsumian tham healicum bebodum Cristes lare, dhe
of deadhe ar['a]s?

Ic bidde eow, mine gebrodhra, thaet ge beon gemyndige dhaes Lazares reste
and dhaes rican wite, and dodh swa swa Crist sylf taehte, "Tiliadh eow
freonda on Godes dhearfum, thaet h['i] on eowrum geendungum onfon eow into
ecum eardung-stowum." Manega Lazaras ge habbadh nu licgende aet eowrum
gatum, biddende eowre oferflowendnysse. Dheah dhe h['i] syn w['a]clice
gedhuhte, theah-hwaedhere h['i] beodh eft eowre dhingeras widh dhone
Aelmihtigan. Sodhlice we sceoldon beodan tham dhearfum thaet h['i] us
biddadh, fordhan dhe h['i] beodh ure mundboran, tha dhe nu waedligende aet
us bigleofan wilniadh. Ne sceole we forseon {336} heora w['a]cnysse,
fordhan dhe Criste bidh gedhenod thurh dhearfena anfenge, swa swa he sylf
cwaedh, "Me hingrode, and ge me gereordodon; me dhyrste, and ge me
scencton; ic waes nacod, and ge me scryddon."

Nu cwedh se halga Gregorius, thaet sum arwurdhe munuc waes on dham earde
Licaonia, swidhe eawfaest, his nama waes Martirius. Se ferde, be his
abbudes haese, to sumum odhrum mynstre, on his aerende: dha gemette he be
wege sumne lic-dhrowere licgende eal toc['i]nen, and nahte his fedhes
geweald: cwaedh thaet he wolde genealaecan his hulce, gif he mihte. Tha
ofhreow dham munece thaes hreoflian maegenleast, and bewand hine mid his
caeppan and baer to mynstreweard. Tha weardh his abbude geswutelod hwaene
he baer, and hrymde mid micelre stemne, and cwaedh, "Yrnadh, yrnadh, and
undodh thaes mynstres geat ardlice, fordhan dhe ure brodhor Martyrius berdh
thone Haelend on his baece." Thadha se munuc genealaehte dhaes mynstres
geate, tha w['a]nd se of his swuran the waes hreoflig gedhuht, and weardh
gesewen on Cristes gelicnysse. Dha beseah se munuc up, and beheold hu he to
heofonum astah. Tha cwaedh se Haelend mid dham upstige, "Mart['i]ri, ne
sceamode dhe m['i]n ofer eordhan, ne me ne sceamadh thin on heofonum." Tha
efste se abbud widh thaes muneces, and neodlice cwaedh, "Brodhor min, hwaer
is se dhe dhu feredest?" He cwaedh, "Gif ic wiste hwaet he waere, ic wolde
licgan aet his fotum. Thadha ic hine baer ne gefredde ic nanre byrdhene
swaernysse." Hu mihte h['e] gefredan aeniges hefes swaernysse, dhadha he
dhone ferode dhe hine baer? Nu cwedh se halga Gregorius, thaet se Haelend
dha gesedhde dhone cwyde the he sylf cwaedh, "Thaet thaet ge dodh thearfum
on minum naman, thaet ge dodh me sylfum."

Hwaet is on menniscum gecynde swa maerlic swa Cristes menniscnys? and hwaet
is atelicor gedhuht on menniscum gecynde thonne is dhaes hreoflian l['i]c,
mid todhundennesse, and springum, and reocendum stence? Ac se dhe is
arwurdhful ofer ealle gesceafta, he gemedemode hine sylfne thaet he waere
gesewen on dham atelican h['i]we, to dhi thaet we sceolon besargian {338}
menniscra manna yrmdhe, and be ure mihte gefrefrian, for lufe dhaes
mildheortan and dhaes eadmodan Haelendes; thaet he us getidhige wununge on
his rice to ecum life, sedhe us ahredde fram deofles haeftnydum; sedhe
rixadh on ecnysse mid tham Aelmihtigan Faeder and tham Halgan Gaste, hi
dhry on anre Godcundnysse wunigende, butan anginne and ende, ['a] on
worulde. Amen.

THE SECOND SUNDAY AFTER PENTECOST.

Homo quidam erat dives: et reliqua.

The Sovereign Lord spake this parable to his disciples, thus saying, "There
was a certain rich man adorned with purple and fine linen, and daily lived
sumptuously. A certain poor man lay at his gate, and his name was Lazarus,
who was a leper," etc.

This gospel is now simply said. The holy pope Gregory has revealed to us
the mystery of this text. He said, "The holy gospel did not express that
the rich man was a robber, but that he was parsimonious, and exulted in his
wealth." By this it is to be considered how he will be punished who
bereaves another, when he is condemned to hell, who would not give his own
for love of God. This man's parsimony and pride sank him into quick
torment, because he had no compassion, so that with his treasure he might
have redeemed his own soul. Now some men will imagine that there is no
peril in precious garments, but if there were no sin, the holy gospel would
not have so evidently manifested with respect to the rich man, that he was
adorned with purple and with fine linen. No man heeds precious garments
save for vain pride, verily that he may through his splendour be accounted
before other men. The Lord in another place praised John {331} the Baptist
for the rudeness of his garment, because he was clothed with camel's hair,
poorly and ruggedly.

When Jesus spake of the rich man he said, "There was a certain rich man."
Again, of the poor man, "There was a certain poor man called Lazarus." It
is known to you that a rich man is more known by name among his people than
a poor one; nevertheless Jesus named not the wealthy man, but the needy
one; because the names of humble men are known to him through election, but
he knows not the proud through their rejection. Some excuse the rich man
might have had for his parsimony, if the leprous beggar had not lain before
his sight: the mind of the poor man would also have been easier, if he had
not seen the rich man's wealth. Divers afflictions he endured, seeing that
he had neither nourishment, nor health, nor garments, and saw the rich man,
hale and sumptuously decorated, enjoying his luxuries. For the beggar his
infirmity had been enough, though he had had food; and again, his indigence
had been enough for him, although he had been healthful. But the manifold
hardship was the cleansing of his soul, and the parsimony and pride of the
rich man were his condemnation; because he saw the other's misery, and with
inflated mind despised him. But when he was despised of men, the dogs
approached, and licked his wounds. The licking of a dog heals wounds.

It then happened that the beggar died, and angels bare his soul to the
dwelling of the patriarch Abraham; and the rich man's spirit after death
was sunk into hell; and he then wished to have him for protector, to whom
he would not before give his crumbs. He then bade Abraham with piteous
voice, that Lazarus might moisten his tongue; but that little favour was
not granted him, because Lazarus might not before in life gather the crumbs
of his table. He particularly complained of his tongue, because it is usual
that the wealthy in their feasting practise pernicious scoffing; therefore
was his tongue, through righteous retribution, more harshly punished {333}
for his scoffing speech. The patriarch Abraham said to him, "My son, be
thou mindful that thou receivedst riches in thy life, and Lazarus misery."
This saying is rather to be feared than expounded. The rich man was
requited with transitory prosperity, if he did aught of good; and the poor
man was requited with misery, if he had perpetrated aught of evil. Then the
wealthy man received his happiness in reward for short enjoyment, and the
indigence of the needy one cleansed away his little sins. Poverty afflicted
and purified him; his abundance enriched and deceived the other.

I pray you, men most beloved, despise not God's poor, though they
perpetrate anything reprehensible; because their misery cleanses that which
a little superfluity corrupts. Observe each one, for good often befalls the
evil for life. The patriarch said to the wealthy man, "Betwixt us and you
is fixed a great vapour; though any-one will pass from us to you, he
cannot; nor also from you to us." With great eagerness the wicked desire to
pass from the torment in which they suffer, but the fastening of the
hellish enclosure never allows them to break out. Also the holy are so
filled with their Creator's righteousness, that they in no wise lament the
misery of the wicked; because they see the fordone ones as greatly
estranged from them, as they are thrust away from their beloved Lord.

When the rich man became hopeless of his own deliverance, the remembrance
of his brothers entered into his mind; for the punishment of the wicked
very often uselessly stimulates their minds to love, so that they then love
their relatives, who before in life loved neither themselves nor their
kinsmen. He loves not himself who binds himself with sins. He recognized
Lazarus, whom he had before despised, and he remembered his brothers, whom
he had left behind; for the needy one would not have been fully avenged on
the rich, if {335} he in his punishment had not recognized him; and again,
his punishment would not have been complete in the fire, unless he had
expected the same torments for his relatives.

The sinful will now sometimes see the chosen in glory, whom they in the
world despised, that the affliction of their minds may be the greater: and
the righteous will ever see the unrighteous suffering in their torments,
that their bliss and love to their Lord may be the greater, who rescued
them from the power of the devil, and from the wicked band. That spectacle
will excite no terror to the righteous, nor will their glory wane; for
there will be no sorrowing for the misery of the wicked, but their torments
will turn to the greater bliss of the chosen, as in a picture a dark
likeness is provided, that the white may appear the brighter. The chosen
will constantly see their Creator's brightness, and therefore there is
nothing in creation concealed from him.

The rich man would not in life hear the teacher Moses, or God's prophets:
then he thought that his brothers would also despise them as he did, and
desired therefore that Lazarus might warn them, so that they came not to
his torment. The patriarch answered him, "If they despise the law of Moses
and the preachings of the prophets, they will not believe, though one arose
from death." Those who neglect the easy commandments of the old law, how
will they obey the sublime commandments of Christ's doctrine, who arose
from death?

I pray you, my brethren, that ye be mindful of Lazarus's rest and of the
rich man's punishment, and do as Christ himself taught, "Gain to yourselves
friends among God's poor, that they at your end may receive you into
eternal dwelling-places." Many Lazaruses ye have now lying at your gates,
begging for your superfluity. Though they are esteemed as vile, they will,
nevertheless, be hereafter your interceders with the Almighty. Verily we
ought to enjoin the poor to pray for us, because they will be our
protectors, who, now begging, desire sustenance of us. We should not
despise their {337} vileness, for Christ himself is served through
reception of the poor, as he himself said, "I was hungry, and ye fed me; I
was thirsty, and ye gave me to drink; I was naked, and ye clothed me."

Now says the holy Gregory, there was a reverend monk in the country of
Lycaonia, very pious, his name was Martyrius. He went by order of his abbot
to some other monastery, on his errand, when he found a leper lying by the
way all chapped, and having no power of his feet: he said he wished to
reach his hut, if he could. Then the monk was grieved for the helplessness
of the leper, and he wrapt him in his cloak and bare him towards his
monastery. Then it was disclosed to his abbot whom he was bearing, and he
cried with a loud voice, and said, "Run, run, and undo the gate of the
monastery quickly, for our brother Martyrius bears Jesus on his back." When
the monk had reached the gate of the monastery, he who seemed a leper
quitted his neck, and appeared in the likeness of Christ. The monk then
looked up, and beheld how he ascended to heaven. Then said Jesus, while
ascending, "Martyrius, thou wast not ashamed of me on earth, nor will I be
ashamed of thee in heaven." Then the abbot hastened towards the monk, and
eagerly said, "My brother, where is he whom thou didst carry?" He said, "If
I had known who he was, I would have lain at his feet. When I bore him I
felt no heaviness of any burthen." How could he feel the heaviness of any
weight, when he carried one who bore him? Now says the holy Gregory, Jesus
verified the saying which he himself said, "That which ye do for the poor
in my name, that ye do for myself."

What is there in human nature so glorious as the humanity of Christ, and
what is esteemed more foul in human nature than the carcase of the leper,
with tumours, and ulcers, and reeking stench? But he who is to be venerated
above all creatures, vouchsafed to appear in that foul form, to the end
that we might pity the misery of human beings, and {339} according to our
power comfort them, for love of the merciful and humble Jesus; that he may
grant us a dwelling in his kingdom to eternal life, who rescued us from the
devil's thraldom; who reigneth to eternity with the Almighty Father and the
Holy Ghost, those three existing in one Godhead, without beginning and end,
ever to eternity. Amen.

* * * * *

DOMINICA IIII. POST PENTECOSTEN.

Dhaet h['a]lige godspel us segdh, thaet "gerefan and synfulle men
genealaehton dham Haelende, and woldon his lare gehyran. Tha ceorodon dha
sunder-halgan and dha boceras Iudeiscre dheode, fordhan dhe se Haelend
underfeng dha synfullan, and him mid gereordode. Tha saede se Haelend dham
Iudeiscum bocerum dhis bigspel, Hwilc eower haefdh hund-teontig sceapa:" et
reliqua.

Thas word sind digle, ac se trahtnere Gregorius us geopenode thaet gastlice
andgit. Mine gebrodhra tha leofostan, ge gehyrdon on dhyssere godspellican
raedinge, thaet dha synfullan genealaehton to dhaes Haelendes spraece, and
eac to his gereorde; and dha Iudeiscan boceras mid h['e]te thaet taeldon:
ac heora t['a]l naes na of rihtwisnysse, ac of nidhe. Hi waeron untrume,
dheah dhe hi dhaes ne gymdon. Tha wolde se heofenlica laece mid geswaesum
bigspelle thaet geswell heora heortan welwyllendlice gelacnian, and dhus
cwaedh, "Hwilc eower haefdh hund-teontig sceapa, and gif he forlysdh ['a]n
dhaera sceapa, dhonne forlaet he dha nigon and hund-nigontig on westene,
and gaedh secende thaet ['a]n dhe him losode?" Hundfeald getel is
fulfremed, and se Aelmihtiga haefde hund-teontig sceapa, dhadha engla werod
and mancynn waeron his aehta: ac him losode ['a]n sceap, dhadha se
frumsceapena mann Adam syngigende forleas neorxena-wanges bigwiste. Tha
forlet se Aelmihtiga Godes Sunu eal engla werod on heofonum, and ferde to
eordhan, and sohte thaet {340} ['a]n sceap dhe him aetwunden waes. Dhadha
he hit gemette, he hit baer on his exlum to dhaere eowde blissigende.
Thadha he underfeng ure mennisce gecynd, and ure synna abaer, tha waes
thaet dweligende sceap ongean fered on his halgum exlum. Dhaera sceapa
hlaford com ham, afundenum sceape; fordhan dhe Crist, aefter dhaere
dhrowunge, dhe he mancyn mid alysde, ar['a]s of deadhe, and astah to
heofonum blissigende.

He geladhode his frynd and his nehgeburas. His frynd sind engla heapas,
fordhan dhe hi healdadh on heora stadhelfaestnysse singallice his willan.
Hi sind eac his nehgeburas, fordhan dhe hi brucadh thaere wulderfullan
beorhtnysse his gesihdhe on heora andweardnysse. He cwaedh, "Blissiadh mid
me, fordhan dhe ic gemette min forlorene sceap." Ne cwaedh he, 'Blissiadh
mid tham sceape,' ac 'mid me,' fordhan dhe ure alysednys sodhlice is his
bliss; and dhonne we beodh to dhaere heofonlican eardung-stowe gelaedde,
thonne gefylle we dha micclan maersunge his gefean. He cwaedh, "Ic secge
eow, mare bliss bidh on heofonum be anum synfullan men, gif he his synna
mid d['ae]dbote behreowsadh, dhonne sy be nigon and hund-nigontig rihtwisum
dhe nanre behreowsunge ne behofiadh." This is to smeagenne, hwi sy mare
bliss be gecyrredum synfullum, thonne be unscyldigum rihtwisum.

We habbadh gelomlice gesewen, thaet gehwylce gebrodhra, dhe ne befeollon on
healice gyltas, thaet h['i] ne beodh ealles swa carfulle to beganne dha
earfodhlican drohtnunge, swilce hi orsorge beon, fordhan dhe hi dha
healican leahtras ne gefremedon; and gehwilce odhre dhe oncnawadh tha
swaeran gyltas dhe hi on geogodhe adrugon, beodh mid micelre sarnysse
onbryrde. Hi forseodh alyfedlice dhing and gesewenlice, and mid wope
gewilniadh tha ungesewenlican and dha heofonlican. H['i] forseodh h['i]
sylfe, and geeadmettadh on eallum dhingum; and fordhi dhe h['i] dweligende
fram heora Scyppende gewiton, h['i] willadh geinnian dha aeftran hindhe mid
tham uferan gestreonum. Mare bliss bidh on heofonum be dham gecyrredum
synfullum, dhurh swilce drohtnunga, thonne sy be dham asolcenum the truwadh
be him sylfum thaet he {342} lytle and feawa gyltas gefremode, and eac
hwonlice caradh ymbe Godes beboda and his sawle dhearfe. Maran lufe nimdh
se heretoga on gefeohte to dham cempan, the aefter fleame his widherwinnan
dhegenlice oferwindh, thonne to dham the mid fleame ne aetw['a]nd, ne dheah
on nanum gecampe naht dhegenlices ne gefremode. Ealswa se yrdhling lufadh
dhone aecer, dhe aefter dhornum and bremelum genihtsume waestmas agifdh,
swidhor thonne he lufige dhone dhe dhornig naes, ne waestmbaere ne bidh.
Sind dheah-hwaedhere forwel maenige rihtwise unscyldige widh
heafod-leahtras, and habbadh hwaedhere ealswa stidhe drohtnunge swylce hi
mid eallum synnum geancsumede waeron. Tham ne maeg nan d['ae]dbeta beon
geefenlaeht, fordhan dhe h['i] sind rihtwise and behreowsigende. Be dham is
to smeagenne hu micclum se rihtwisa mid eadmodre heofunge God gegladige,
gif se unrihtwisa mid sodhre d['ae]dbote hine gegladian maeg.

Drihten rehte dha-gyt odher b['i]gspel be tyn scyllingum, and dhaera ['a]n
losode and weardh gemet. Thaet b['i]gspel getacnadh eft nigon engla werod.
To dham teodhan werode waes mancyn gesceapen; fordhan dhe thaet teodhe
weardh mid modignysse forscyldigod, and hi ealle to awyrgedum deoflum
wurdon awende, and of dhaere heofonlican blisse to helle suslum bescofene.
Nu sind dha nigon heapas genemnede, angeli, archangeli, uirtutes,
potestates, principatus, dominationes, throni, cherubin, seraphin. Thaet
teodhe forweardh. Tha waes mancynn gesceapen to ge-edstadhelunge dhaes
forlorenan heapes.

Angeli sind gecwedene Godes bodan; archangeli, healice bodan; uirtutes,
mihta, dhurh dha wyrcdh God fela wundra. Potestates sind ['a]nwealdu, dhe
habbadh anweald ofer dha awyrgedan gastas, thaet hi ne magon geleaffulra
manna heortan swa micclum costnian swa hi willadh. Principatus sind
ealdorscipas, dhe dhaera godra engla gymadh, and hi be heora dihte dha
godcundlican gerynu gefylladh. Dominationes sind hlafordscypas gecwedene,
fordhan dhe him gehyrsumiadh odhra engla werod mid micelre underdheodnysse.
Throni sind thrymsetl, tha beodh gefyllede mid swa micelre gife dhaere
Aelmihtigan {344} Godcundnysse, thaet se Eallwealdenda God on him wunadh,
and dhurh hi his domas tosceat. Cherubin is gecweden gefyllednys ingehydes,
odhdhe gewittes: hi sind afyllede mid gewitte swa miccle swidhor, swa hi
gehendran beodh heora Scyppende, dhurh wurdhscipe heora geearnunga.
Seraphim sind gecwedene byrnende, odhdhe, onaelende: hi sind swa miccle
swidhor byrnende on Godes lufe, swa micclum swa hi sind to him gedheodde;
fordhan dhe nane odhre englas ne sind betweonan him and dham Aelmihtigan
Gode. Hi sind byrnende na on fyres wisan, ac mid micelre lufe thaes
Wealdendan Cyninges. Godes rice bidh gelogod mid engla weredum and
gedhungenum mannum, and we gelyfadh thaet of mancynne swa micel getel
astige thaet uplice rice, swa micel swa on heofonum bel['a]f haligra gasta
aefter dham hryre dhaera awyrgedra gasta.

Nigon engla werod thaer waeron to lafe, and thaet teodhe forferde. Nu bidh
eft seo micelnys gedhungenra manna swa micel swa dhaera stadhelfaestra
engla waes; and we beodh geendebyrde to heora weredum, aefter urum
geearnungum. Menige geleaffulle men sind the habbadh lytel andgit to
understandenne dha deopnysse Godes lare, and willadh theah-hwaedhere odhrum
mannum mid arfaestnysse cydhan ymbe Godes maerdha, be heora andgites
maedhe: thas beodh geendebyrde to englum, thaet is, to Godes bydelum. Tha
gecorenan dhe magon asmeagan Godes digelnysse, and odhrum bodian mid
gastlicre lare, hi beodh getealde to heah-englum, thaet is to healicum
bodum. Tha halgan, dhe on life wundra wyrceadh, beodh geendebyrde betwux
dham heofenlicum mihtum the Godes tacna gefremmadh. Sind eac sume gecorene
menn dhe aflyadh tha awyrgedan gastas fram ofsettum mannum, dhurh mihte
heora bena: hwaerto beodh thas geendebyrde buton to dham heofenlicum
anwealdum, be gewyldadh tha feondlican costneras? Tha gecorenan dhe dhurh
healice geearnunga tha laessan gebrodhru oferstigadh mid ealdorscipe, tha
habbadh eac heora dael betwux dham heofenlicum ealderdomum. Sume beodh swa
gedhungene thaet h['i] wealdadh mid heora hlafordscipe ealle uncysta and
leahtras on him sylfum, swa thaet hi {346} beodh godas getealde dhurh dha
healican claennysse: be dham cwaedh se Aelmihtiga to Moysen, "Ic dhe
gesette, thaet thu waere Pharaones god." Thas Godes dhegnas, the beodh on
swa micelre gedhincdhe on gesihdhe thaes Aelmihtigan thaet hi sind godas
getealde, hwider gescyt dhonne heora endebyrdnysse, buton to dham werode
dhe sind hlafordscipas gecwedene? fordhan dhe him odhre englas underdheodde
beodh.

On sumum gecorenum mannum, dhe mid micelre gimene on andweardum life
drohtniadh, bidh Godes Gastes gifu swa micel, thaet he on heora heortan
swilce on dhrimsetle sittende tosc['ae]t and d['e]mdh wundorlice odhra
manna daeda. Hwaet sind thas buton dhrymsetl heora Scyppendes, on dham dhe
he wunigende mannum d['e]mdh? Seo sodhe lufu is gefyllednys Godes ['ae],
and se dhe on his dheawum hylt Godes lufe and manna, he bidh thonne
cherubim rihtlice geh['a]ten; fordhan dhe eal gewitt and ingehyd is belocen
on twam wordum, thaet is Godes lufu and manna. Sume Godes dheowan sind
onaelede mid swa micelre gewilnunge heora Scyppendes neawiste, thaet hi
forseodh ealle woruldlice ymbhydignysse, and mid byrnendum mode ealle dha
ateorigendlican gedhincdhu oferstigadh, and mid dham micclan bryne dhaere
heofenlican lufe odhre ontendadh, and mid larlicre spraece getrymmadh. Hu
magon dhas beon gecigede buton seraphim, thonne hi dhurh dhone micclan
bryne Godes lufe sind toforan odhrum eordhlicum his neawiste gehendost?

Nu cwedh se eadiga Gregorius, "Wa dhaere sawle dhe orhlyte hyre lif adrihdh
thaera haligra mihta," the we nu sceortlice eow gerehton. Ac seo dhe
bedaeled is tham godnyssum, heo geomrige and gewilnige thaet se cystiga
Wealdend thurh his gife h['i] gedheode tham hlyte his gecorenra. Nabbadh
ealle menn gelice gife aet Gode, fordhan dhe he forgifdh dha gastlican
gedhincdhu aelcum be his gecneordnyssum. Se dhe laessan gife haebbe, ne
['a]ndige he on dham foredheondum, fordhan dhe dha halgan dhreatas dhaera
eadigra engla sind swa geendebyrde, thaet hi sume mid undertheodnysse
odhrum hyrsumiadh, and sume mid oferstigendre wurdhfulnysse dham odhrum
sind foresette.

{348} Micel getel is dhaera haligra gasta, the on Godes rice eardiadh, be
dham cwaedh se witega Daniel, "Thusend dhusenda dhenodon tham Heofonlican
Wealdende, and ten dhusend sidhan hundfealde dhusenda him mid wunodon."
Odher is dhenung, odher is mid-wunung. Tha englas dheniadh Gode the bodiadh
his willan middangearde, and dha dhing gefylladh the him liciadh. Dha odhre
werod, the him mid wuniadh, brucadh thaere incundan embwl['a]tunge his
godcundnysse, swa thaet h['i] nateshwon fram his andweardnysse asende ne
gewitadh. Sodhlice dha dhe to us asende becumadh, swa h['i] gefremmadh
heora Scyppendes haese widhutan, thaet hi dheah-hwaedhere naefre ne
gewitadh fram his godcundan myrhdhe; fordham dhe God is aeghwaer, theah dhe
se engel stowlic sy. Nis se Aelmihtiga Wealdend stowlic, fordhan dhe he is
on aelcere stowe, and swa hwider swa se stowlica engel flihdh, he bidh
befangen mid his andwerdnysse.

Hi habbadh sume synderlice gife fram heora Scyppende, and dheah-hwaedhere
heora wurdhscipe him bidh eallum gemaene, and thaet thaet gehwilc on him
sylfum be daele haefdh, thaet he haefdh on odhrum werode fulfremodlice; be
dham cwaedh se sealm-wyrhta, "Drihten, dhu dhe sitst ofer cherubin,
geswutela dhe sylfne."

We saedon litle aer on dhisre raedinge, thaet thaes Aelmihtigan dhrymsetl
waere betwux dham werode dhe sind throni gecigede: ac hw['a] maeg beon
eadig, buton he his Scyppendes wununge on him sylfum haebbe? Seraphim sind
dha gastas gecigede, dhe beodh on Drihtnes lufe byrnende, and
dheah-hwaedhere eal thaet heofonlice maegen samod beodh onaelede mid his
lufe. Cherubim is gecweden gefyllednys ingehydes odhdhe gewittes, and dheah
hwilc engel is on Godes andwerdnysse dhe ealle dhing nyte? Ac fordhi is
gehwilc dhaera weroda tham naman geciged, dhe dha gife getacnadh the he
fulfremedlicor underfeng.

Ac uton suwian hwaethwega be dham digelnyssum dhaera heofenlicra
ceastergewarena, and smeagan be us sylfum, and geomrian mid behreowsunge
ure synna, thaet we, dhurh Drihtnes mildheortnysse, dha heofonlican
wununge, swa swa he us beh['e]t, {350} habban moton. He cwaedh on sumere
stowe, "On mines Faeder huse sind fela wununga;" fordhan gif sume beodh
strengran on geearnungum, sume rihtwisran, sume mid maran halignysse
geglengede, thaet heora nan ne beo geaelfremod fram dham micclan huse,
thaer dhaer gehwilc onfehdh wununge be his geearnungum.

Se miltsienda Drihten cwaedh, thaet micel blis waere on heofonum be anum
d['ae]dbetan; ac se ylca cwaedh thurh his witegan, "Gif se rihtwisa gecyrdh
fram his rihtwisnysse, and begaedh unrihtwisnysse arleaslice, ealle his
rihtwisnysse ic forgyte; and gif se arleasa behreowsadh his arleasnysse,
and begaedh rihtwisnysse, ne gemune ic nanra his synna." Behreowsigendum
mannum he miltsadh, ac h['e] ne beh['e]t tham elcigendum gewiss l['i]f odh
merigen. Nis fordhi nanum synfullum to yldigenne agenre gecyrrednysse,
dhylaes dhe he mid sleacnysse forleose dha t['i]d Godes fyrstes. Smeage
gehwilc man his aerran daeda, and eac his andweardan drohtnunge, and fleo
to dham mildheortan Deman mid w['o]pe, dha hwile dhe he anbidadh ure
betrunge, sedhe is rihtwis and mildheort. Sodhlice behreowsadh his gedwyld
sedhe ne ge-edlaehdh tha aerran daeda; be dham cwaedh se Haelend to dham
gehaeledan bedredan, "Efne nu dhu eart gehaeled, ne synga dhu heonon-fordh,
thylaes dhe dhe sum dhing wyrse gelimpe."

Geleaffullum mannum maeg beon micel truwa and hopa to dham menniscum Gode
Criste, sedhe is ure Mundbora and Dema, sedhe leofadh and rixadh mid
Faeder, on annysse thaes Halgan Gastes, on ealra worulda woruld. Amen.

THE FOURTH SUNDAY AFTER PENTECOST.

The holy gospel tells us, that "publicans and sinners approached Jesus, and
desired to hear his doctrine. Then the pharisees and the scribes of the
Jewish people murmured, because Jesus received the sinful, and ate and
drank with them. Then said Jesus to the Jewish scribes this parable, Which
of you hath an hundred sheep," etc.

These words are obscure, but the expounder Gregory has opened to us the
ghostly meaning. My dearest brothers, ye have heard in this evangelical
lesson, that the sinful approached to the speech of Jesus, and also to his
refection; and the Jewish scribes censured that with heat; but their
censure was not from righteousness, but from envy. They were sick, though
they observed it not. Then would the heavenly leech with a pleasant parable
benevolently heal the swelling of their hearts, and thus said, "Which of
you hath an hundred sheep, and if he lose one of the sheep, then leaveth he
[not] the ninety and nine in the waste, and goeth seeking the one that he
lost?" An hundredfold number is perfect, and the Almighty had an hundred
sheep, when the host of angels and mankind were his possessions: but he
lost one sheep, when the first-created man Adam through sin lost the food
of Paradise. Then the Almighty Son of God left all the host of angels in
heaven, and went to earth, and sought that one {341} sheep that had escaped
from him. When he had found it, he bare it on his shoulders to the flock
rejoicing. When he assumed our human nature, and bare our sins, then was
the wandering sheep brought back on his holy shoulders. The master of the
sheep came home, having found his sheep; for Christ after his passion,
whereby he redeemed mankind, arose from death, and ascended to heaven
rejoicing.

He invited his friends and his neighbours. His friends are companies of
angels, because they in their steadfastness constantly observe his will.
They are also his neighbours, because they enjoy the glorious brightness of
his sight in their presence. He said, "Rejoice with me, for I have found my
lost sheep." He said not, 'Rejoice with the sheep,' but 'with me,' because
our redemption is truly his joy; and when we are led to the heavenly
dwelling-place, we then complete the great celebration of his gladness. He
said, "I say unto you, there is more joy in heaven over one sinful man, if
he rue his sins with repentance, than there is over ninety and nine
righteous, who need no repentance." This is to be investigated, why there
is more joy over a converted sinner, than over the innocent righteous.

We have frequently seen that those brethren, who have not fallen into
deadly sins, are not altogether so careful to practise a hard course of
life, as though they were careless because they had not perpetrated deadly
sins; and that others who acknowledge the grievous sins that they have
committed in youth, are pricked with great affliction. They despise
permitted and visible things, and with weeping desire those invisible and
heavenly. They despise and humble themselves in all things; and because
through error they have departed from their Creator, they desire to repair
the consequent injury with heavenly gains. Greater joy there will be in
heaven over the converted sinner, through such endurances, than over a
remiss one who is confident in himself, that he has perpetrated little
{343} and few sins, and at the same time cares but little about God's
commandments and his soul's need. Greater love a general feels in battle
for the soldier who after flight boldly overcomes his adversary, than for
him who never took to flight, nor yet in any conflict performed any deed of
valour. In like manner the husbandman loves the field which after thorns
and brambles yields abundant fruits, more than he loves that which was not
thorny nor is fruitful. There are, nevertheless, very many righteous
guiltless of deadly sins, and yet practise as severe a course of life as
though they were troubled with all sins. With these can no penitent sinner
be compared, because they are righteous and repentant. By this is to be
judged how greatly the righteous with humble lamentation gladdens God, if
the unrighteous with true penitence can gladden him.

The Lord yet said another parable concerning ten shillings, and of which
one was lost and was found. That parable again betokens the nine hosts of
angels. Instead of the tenth host mankind was created; for the tenth had
been found guilty of pride, and thrust from heavenly bliss to hell
torments. There are now nine companies, named, angeli, archangeli,
virtutes, potestates, principatus, dominationes, throni, cherubim,
seraphim. The tenth perished. Then was mankind created to supply the place
of the lost company.

Angeli are interpreted, God's messengers; archangeli, high messengers;
virtutes, powers, by which God works many miracles. Potestates are powers
which have power over the accursed spirits, that they may not tempt the
hearts of believing men so much as they desire. Principatus are authorities
which have charge of the good angels, and they by their direction fulfil
the divine mysteries. Dominationes are interpreted, lordships, because the
other hosts of angels obey them with great subjection. Throni are thrones
which are filled with such great grace of the Almighty Godhead, that the
{345} All-powerful God dwells on them, and through them decides his dooms.
Cherubim are interpreted, fullness of knowledge or understanding: they are
filled with so much the more understanding as they are nearer to their
Creator through the worthiness of their deserts. Seraphim are interpreted
burning, or inflaming: they are so much the more burning in love of God as
they are associated with him; for there are no other angels between them
and the Almighty God. They are burning, not in wise of fire, but with great
love of the Powerful King. God's kingdom is composed of hosts of angels and
of religious men, and we believe that of mankind as great a number will
ascend to that sublime realm as there remained of holy spirits in heaven
after the fall of the accursed spirits.

Nine hosts of angels were left, and the tenth perished. Now the multitude
of religious men will be as great as was that of the steadfast angels; and
we shall be annexed to their hosts, according to our deserts. Many faithful
men there are who have little intellect to understand the deepness of God's
lore, and will, nevertheless, with piety declare to other men concerning
the glories of God, according to the measure of their intellect: these will
be annexed to the angels, that is, to God's messengers. The chosen, who can
investigate the mysteries of God, and preach with ghostly lore to others,
will be numbered with the archangels, that is, with the high messengers.
The holy, who work wonders in life, will be disposed among the heavenly
powers who execute God's miracles. There are also some chosen men who drive
out the accursed spirits from men possessed, by power of their prayers:
whereto shall these be annexed except to the heavenly powers, who control
the fiendlike tempters? Those chosen ones, who through high deserts excel
their humbler brethren in authority, will have their portion also among the
heavenly princes. Some there are so pious that they control with their
authority all vices and sins in themselves, so that they are accounted
{347} gods through their exalted purity: of these the Almighty said to
Moses, "I will set thee that thou be Pharaoh's god." These servants of God,
who are in so great honour in the sight of the Almighty that they are
accounted gods, to what order are they assigned, unless to the host which
is called lordships? for to them other angels are subordinate.

In some chosen men, who live with great heedfulness in the present life,
the grace of God's Spirit is so great, that he, sitting on their hearts as
it were on a throne, decides and judges wondrously the deeds of other men.
What are these but thrones of their Creator, on which abiding he judges
men? True love is the completion of God's law, and he who in his moral
conduct holds love of God and of men, will be rightly called cherubim; for
all understanding and knowledge is contained in two words, namely, love of
God and of men. Some servants of God are inflamed with so great a desire
for the presence of their Creator, that they despise all worldly care, and
with burning mind rise above all perishing honours, and with the great heat
of heavenly love enkindle others, and with instructive speech confirm them.
How may these be called but seraphim, when through the great heat of love
of God they are before other mortals nearest to his presence?

Now says the blessed Gregory, "Woe to the soul that passes its life devoid
of the holy virtues," which we have just shortly explained to you. But let
the soul which is deprived of those excellences mourn, and desire that the
bountiful Ruler will, through his grace, associate it to the lot of his
chosen. All men have not like grace from God, for he gives ghostly honours
to every one according to his endeavours. Let him who has less grace envy
not those more excellent, because the holy companies of blessed angels are
so ordered, that some in subordination obey others, and some with
transcending dignity are set before others.

{349} Great is the number of the holy spirits which dwell in God's kingdom,
of whom the prophet Daniel said, "Thousand thousands ministered to the
Heavenly Ruler, and ten thousand times hundredfold thousands dwelt with
him." One thing is ministry, another is, co-dwelling. Those angels minister
to God who announce his will to the world, and perform the things which are
pleasing to him. The other hosts, that dwell with him, enjoy the closest
contemplation of his Godhead, so that they on no account, sent forth,
withdraw from his presence. But those who are sent to us so execute their
Creator's behest without, that they, nevertheless, depart never from his
divine joy; for God is everywhere, though the angel be local. The Almighty
Ruler is not local, for he is in every place, and whithersoever the local
angel flieth, he will be surrounded with His presence.

Some of them have especial grace from their Creator, and yet their dignity
is common to all, and that which each one has in himself partially, he has
in another host perfectly; of which the psalmist said, "Lord, thou who
sittest above the cherubim, manifest thyself."

We said a little before in this lesson, that the throne of the Almighty was
among the host which are called throni: but who may be happy, unless he
have his Creator's dwelling in himself? Seraphim the spirits are called who
are burning with love of the Lord, and yet all the heavenly power together
is inflamed with his love. Cherubim is interpreted fullness of knowledge or
understanding, and yet what angel is there in God's presence who knows not
all things? But each of those hosts is therefore called by the name which
betokens the gift that it has more perfectly received.

But let us cease a little from speaking of the mysteries of the heavenly
inhabitants, and meditate on ourselves, and bewail with repentance our
sins, that we, through the Lord's mercy, may, as he has promised us, attain
to the heavenly {351} dwelling. He said in some place, "In my Father's
house are many dwellings," for if some be stronger in deserts, some more
righteous, some adorned with greater holiness, none of them may be
estranged from the great house, where everyone shall receive a dwelling
according to his deserts.

The merciful Lord said, that there was great joy in heaven for one
penitent; but the Same said through his prophet, "If the righteous turn
from his righteousness, and impiously commit unrighteousness, all his
righteousness I will forget; and if the impious repent of his impiety, and
do righteousness, I will not remember any of his sins." To repentant men he
is merciful, but to the procrastinating he promises not certain life till
the morrow. No sinner ought therefore to procrastinate his own repentance,
lest he by remissness lose the time of God's respite. Let every man
meditate on his former deeds, and also on his present conduct, and fly to
the merciful Judge with weeping, while he, who is righteous and merciful,
awaits our bettering. He truly repents of his sins who repeats not his
former deeds; concerning which Jesus said to the healed bedridden, "Behold,
now thou art healed, sin not henceforth, lest something worse befall thee."

Believing men may have great trust and hope to the human God Christ, who is
our Protector and Judge, who liveth and reigneth with the Father, in unity
of the Holy Ghost, for ever and ever. Amen.

* * * * *

VIII. [=KL]. JUL.

NATIUITAS S[=CI] IOHANNIS BAPTISTAE.

Se godspellere Lucas awr['a]t on Cristes b['e]c be acennednysse Iohannes
dhaes Fulluhteres, thus cwedhende, "Sum eawfaest {352} Godes dhegen waes
geh['a]ten Zacharias, his gebedda waes geciged Elisabeth. H['i] butu waeron
rihtwise aetforan Gode, on his bebodum and rihtwisnyssum fordhstaeppende
butan t['a]le. Naes him cild gemaene:" et reliqua.

"Eal his reaf waes awefen of olfendes h['ae]rum, his bigleofa waes
stidhlic; ne dranc he wines drenc, ne nanes gemencgedes waetan, ne
gebrowenes: ofet hine fedde, and wude-hunig, and odhre waclice dhigena."

"On dham fifteodhan geare dhaes caseres rices Tyberii com Godes word ofer
Iohannem, on dham westene; and he ferde to folces neawiste, and bodade
Iudeiscum folce fulluht on synna forgyfenysse, swa swa hit awriten is on
Isaies witegunge."

Cristes fulluht he bodade toweard eallum geleaffullum, on dham is synna
forgyfenys thurh dhone Halgan G['a]st. Iohannes eac be Godes dihte fullode
dha dhe him to comon dhaera Iudeiscra dheoda, ac his fulluht ne dyde
n['a]nre synne forgyfenysse, fordhan dhe he waes Godes bydel, and na God.
He bodade mannum thaes Haelendes to-cyme mid wordum, and his halige fulluht
mid his agenum fulluhte, on dham he gefullode dhone unsynnian Godes Sunu,
dhe n['a]nre synne forgyfenysse ne beh['o]fade.

Rihtlice weordhadh Godes geladhung dhisne daeg thaes maeran Fulluhteres
gebyrd-tide, for dham manegum wundrum dhe gelumpon on his acennednysse.
Godes heah-engel Gabrihel bodade dham faeder Zachar['i]an his acennednysse,
and his healican gedhincdhu, and his maerlican drohtnunge. Thaet cild on
his modor innodhe oncneow Marian stemne, Godes cynnestran; and on innodhe
dha-gyt beclysed, mid w['i]tigendlicre faegnunge get['a]cnode thone
halwendan to-cyme ures Alysendes. On his acennednysse he aetbraed thaere
meder hire unwaestmbaernysse, and thaes faeder tungan his nama unb['a]nd,
the mid his agenre geleafleaste adumbod waes.

Dhreora manna gebyrd-tide freolsadh seo halige geladhung: dhaes Haelendes,
sedhe is God and mann, and Iohannes his bydeles, and dhaere eadigan Marian
his moder. Odhra gecorenra {354} manna, dhe dhurh martyrdom, odhdhe thurh
odhre halige geearnunga, Godes rice geferdon, heora endenextan daeg, sedhe
h['i] aefter gefyllednysse ealra earfodhnyssa sigefaeste to dham ecan life
acende, we wurdhiadh him to gebyrd-tide; and dhone daeg, dhe h['i] to
dhisum andweardan life acennede waeron, we laetadh to gymeleaste, fordhan
dhe h['i] comon hider to earfodhnyssum, and costnungum, and mislicum
fraecednyssum. Se daeg bidh gemyndig Godes dheowum dhe dha halgan, aefter
gewunnenum sige, asende to ecere myrhdhe fram eallum gedreccednyssum, and
se is heora sodhe acennednys; na w['o]plic, swa swa seo aerre, ac
blissigendlic to dham ecum life. Ac us is to wurdhigenne mid micelre
gecnyrdnysse Cristes gebyrd-tide, dhurh dha us com alysednys.

Iohannes is geendung dhaere ealdan ['ae] and anginn dhaere n['i]wan, swa
swa se Haelend be him cwaedh, "Seo ealde ['ae] and w['i]tegan waeron odh
Iohannes to-cyme." Sidhdhan ongann godspel-bodung. Nu for his micclan
halignysse is gewurdhod his acennednys, swa swa se heah-engel behet his
faeder mid dhisum wordum, "Manega blissiadh on his gebyrd-tide." Mar['i]a,
Godes cynnestre, nis nanum odhrum gelic, fordhan dhe heo is maeden and
modor, and dhone ab['ae]r dhe h['i] and ealle gesceafta gesceop: is heo
fordhi wel wyrdhe thaet hire acennednys arwurdhlice gefreolsod sy.

Tha magas setton dham cilde naman, Zacharias, ac seo modor him widhcwaedh
mid wordum, and se dumba faeder mid gewrite; fordhan dhe se engel, dhe hine
cydde toweardne, him gesceop naman be Godes dihte, IOHANNES. Ne mihte se
dumba faeder cydhan his wife hu se engel his cilde naman gesette, ac, dhurh
Godes Gastes onwrigenysse, se nama hire weardh cudh. Zacharias is gereht,
'Gemindig Godes;' and Iohannes, 'Godes gifu;' fordhan dhe he bodade mannum
Godes gife, and Crist toweardne, the ealne middangeard mid his gife
gewissadh. He waes asend toforan Drihtne, swa swa se daegsteorra gaedh
beforan dhaere sunnan, swa swa bydel aetforan deman, swa swa seo Ealde
Gecydhnys aetforan dhaere Niwan; {356} fordhan dhe seo ealde ['ae] waes
swilce sceadu, and seo Niwe Gecydhnys is sodhfaestnys dhurh dhaes Haelendes
gife.

Anes geares cild h['i] waeron, Crist and Iohannes. On dhisum daege acende
seo unwaestmbaere moder dhone maeran witegan Iohannem, se is geh['e]rod mid
thisum wordum, dhurh Cristes mudh, "Betwux wifa bearnum ne ar['a]s nan
maerra man dhonne is Iohannes se Fulluhtere."

On middes wintres maesse-daege acende thaet halige maeden Maria thone
Heofenlican Aedheling, se nis geteald to wifa bearnum, fordhon dhe he is
Godes Sunu on dhaere Godcundnysse, and Godes and maedenes Bearn dhurh
menniscnysse. Iohannes forfleah folces neawiste on geogodhe, and on westene
mid stidhre drohtnunge synna forbeah. Se Haelend betwux synfullum unwemme
fram aelcere synne dhurhwunode. Se bydel gebigde on dham timan micelne heap
Israhela dheode to heora Scyppende mid his bodunge. Drihten daeghwamlice of
eallum dheodum to his geleafan, dhurh onlihtinge dhaes Halgan Gastes,
ungerim sawla gebigdh.

Thaet halige godspel cwydh be dham Fulluhtere, thaet he forestope dham
Haelende on gaste and on mihte thaes witegan Helian; fordhan dhe he waes
his forrynel aet dham aerran to-cyme, swa swa Helias bidh aet dham aeftran
togeanes Antecriste. Nis butan getacnunge thaet dhaes bydeles acennednys on
dhaere tide waes gefremod dhe se woruldlica daeg wanigende bidh, and on
Drihtnes gebyrd-tide weaxende bidh. Thas getacnunge onwreah se ylca
Iohannes mid dhisum wordum, "Criste gedafenadh thaet he weaxe, and me thaet
ic wanigende beo." Iohannes waes hradhor mannum cudh thurh his maerlican
drohtnunga, thonne Crist waere, fordhan dhe h['e] ne aeteowde his godcundan
mihte, aerdham dhe h['e] waes dhritig geara on dhaere menniscnysse. Tha
waes he gedhuht dham folce thaet h['e] witega waere, and Iohannes Crist.
Hwaet dha Crist geswutelode hine sylfne dhurh miccle tacna, and his hlisa
weox geond ealne middangeard, thaet he sodh God waes, sedhe waes aerdhan
witega gedhuht. Iohannes sodhlice waes wanigende on his hlisan, fordhan dhe
he {358} weardh oncnawen witega, and bydel dhaes Heofonlican Aedhelinges,
sedhe waes lytle aer Crist geteald mid ungewissum wenan. Thas wanunge
getacnadh se wanigenda daeg his gebyrd-tide, and se dheonda daeg dhaes
Haelendes acennednysse geb['i]cnadh his dheondan mihte aefter dhaere
menniscnysse.

Fela witegan mid heora witegunge bodedon Drihten toweardne, sume feorran
sume ne['a]n, ac Iohannes his to-cyme mid wordum bodade, and eac mid fingre
gebicnode, dhus cwedhende, "Loca nu! Efne her gaedh Godes Lamb, sedhe
aetbret middangeardes synna." Crist is manegum naman genemned. He is Wisdom
geh['a]ten, fordhan dhe se Faeder ealle gesceafta thurh hine geworhte. He
is Word gecweden, fordhan the word is wisdomes geswutelung. Be dham Worde
ongann se godspellere Iohannes tha godspellican gesetnysse, dhus cwedhende,
"On frymdhe waes Word, and thaet Word waes mid Gode, and thaet Word waes
God." He is Lamb geh['a]ten, for dhaere unscaedhdhignysse lambes gecyndes;
and waes unscyldig, for ure alysednysse, his Faeder liflic onsaegednys, on
lambes wisan geoffrod. He is Leo geciged of Iudan maegdhe, Dauides
wyrtruma, fordhan dhe he, dhurh his godcundlican strencdhe, thone miclan
deofol mid sige his dhrowunge oferswidhde.

Se halga Fulluhtere, dhe we ymbe sprecadh, astealde stidhlice drohtnunge,
aegdher ge on scrude ge on b['i]gwiste, swa swa we hwene aeror rehton;
fordhan dhe se Wealdenda Haelend thus be him cwedhende waes, "Fram Iohannes
dagum Godes rice dholadh neadunge, and dha strecan-m['o]d hit gegripadh."
Cudh is gehwilcum snoterum mannum, thaet seo ealde ['ae] waes eadhelicre
thonne Cristes Gesetnys sy, fordhan dhe on dhaere naes micel forhaefednys,
ne dha gastlican drohtnunga the Crist sidhdhan gesette, and his apostoli.
Odher is seo gesetnys dhe se cyning bytt dhurh his ealdormenn odhdhe
gerefan, odher bidh his agen gebann on his andweardnysse. Godes rice is
gecweden on dhisre stowe seo h['a]lige geladhung, thaet is eal cristen
folc, the sceal mid neadunge and strecum mode thaet heofonlice rice
geearnian. {360} Hu maeg beon butan strece and neadunge, thaet gehw['a] mid
claennysse thaet g['a]le gecynd thurh Godes gife gewylde? Odhdhe hw['a]
gestildh hatheortnysse his modes mid gedhylde, butan earfodhnysse? odhdhe
hw['a] awent modignysse mid sodhre eadmodnysse? odhdhe hw['a] druncennysse
mid syfernysse? odhdhe hw['a] gitsunge mid r['u]mgifulnysse, butan strece?
Ac se dhe his dheawas mid anmodnysse, thurh Godes fultum, swa awent, he
bidh dhonne to odhrum menn geworht; odher he bidh thurh g['o]dnysse, and se
ylca dhurh edwiste, and he gelaecdh dhonne dhurh strece thaet heofenlice
rice.

Twa forhaefednysse cynn syndon, ['a]n lichamlic, odher gastlic. An is,
thaet gehw['a] hine sylfne getemprige mid gemete on ['ae]te and on waete,
and werlice dha oferflowendlican dhygene him sylfum aetbrede. Odher
forhaefednysse cynn is deorwurdhre and healicre, dheah seo odher g['o]d sy:
styran his modes styrunge mid singalre gemetfaestnysse, and campian
daeghwamlice widh leahtras, and hine sylfne dhreagian mid styrnysse dhaere
gastlican steore, swa thaet h['e] dha redhan deor eahta heafod-leahtra
swilce mid isenum midlum gewylde. Deorwyrdhe is theos forhaefednys, and
wulderfull dhrowung on Godes gesihdhe, dha yfelan gedhohtas and unlustas
mid agenre cynegyrde gestyran, and fram derigendlicere spraece, and
pleolicum weorce hine sylfne forhabban, swa swa fram cwylmbaerum mettum. Se
dhe dhas dhing gecneordlice begaedh, he gripdh untweolice thaet beh['a]tene
r['i]ce mid Gode and eallum his halgum. Micel strec bidh, thaet mennisce
menn mid eadmodum geearnungum dha heofenlican myrhdhe begytan, dhe dha
heofenlican englas dhurh modignysse forluron.

Us gelustfulladh gyt furdhur to sprecenne be dhan halgan were Iohanne, him
to wurdhmynte and ['u]s to beterunge. Be him awr['a]t se witega Isaias,
thaet he is "stemn clypigendes on westene, Gearciadh Godes weig, dodh rihte
his padhas. Aelc dene bidh gefylled, and aelc d['u]n bidh geeadmet, and
ealle wohnyssa beodh gerihte, and scearpnyssa gesmedhode." Se witega hine
het stemn, fordhan dhe he forest['o]p Criste, dhe is Word {362} gehaten: na
swilc word swa menn sprecadh, ac he is dhaes Faeder Wisdom, and word bidh
wisdomes geswutelung. Thaet Word is Aelmihtig God, Sunu mid his Faeder. On
aelcum worde bidh stemn gehyred, ['ae]r thaet word fullice gecweden sy. Swa
swa stemn forestaepdh worde, swa forest['o]p Iohannes dham Haelende on
middangearde; fordhan dhe God Faeder hine sende aetforan gesihdhe his
Bearnes, thaet he sceolde gearcian and daeftan his weig. Hwaet dha Iohannes
to mannum clypode thas ylcan word, "Gearciadh Godes weig." Se bydel dhe
bodadh rihtne geleafan and gode weorc, he gearcadh thone weig cumendum Gode
to dhaera heorcnigendra heortan.

Godes weg bidh gegearcod on manna heortan, thonne h['i] dhaere
Sodhfaestnysse spraece eadmodlice gehyradh, and gearuwe beodh to Lifes
bebodum; be dham cwaedh se Haelend, "Se dhe me lufadh, he hylt min bebod,
and min Faeder hine lufadh, and wit cumadh to him, and mid him wuniadh."
His padhas beodh gerihte, thonne dhurh gode bodunge aspringadh claene
gedhohtas on mode dhaera hlystendra. Dena get['a]cniadh tha eadmodan, and
d['u]na dha modigan. On Drihtnes to-cyme wurdon dena afyllede, and d['u]na
geeadmette, swa swa he sylf cwaedh, "Aelc dhaera dhe hine onhefdh bidh
geeadmet, and se dhe hine geeadmet bidh geuferod." Swa swa waeter scyt of
dhaere d['u]ne, and aetstent on dene, swa forflihdh se Halga Gast modigra
manna heortan, and nimdh wununge on dham eadmodan, swa swa se witega
cwaedh, "On hwam gerest Godes Gast buton on dham eadmodan?" Dhwyrnyssa
beodh gerihte, thonne dhwyrlicra manna heortan, the beodh dhurh
unrihtwisnysse h['o]cas awegde, eft dhurh regol-sticcan dhaere sodhan
rihtwisnysse beodh geemnode. Scearpnyssa beodh awende to smedhum wegum,
dhonne dha yrsigendan mod, and unlidhe gecyrradh to mandhwaernysse, thurh
ongyte dhaere upplican gife.

Langsumlic bidh us to gereccenne, and eow to gehyrenne ealle dha deopnyssa
dhaes maeran Fulluhteres bodunge: hu he dha heardheortan Iudeiscre dheode
mid stearcre dhreale and {364} stidhre myngunge to l['i]fes wege gebigde,
and aefter his dhrowunge hellwarum Cristes to-cyme cydde, swa swa he on
life mancynne agene alysednysse mid hludre stemne bealdlice bodade.

Uton nu biddan dhone Wealdendan Haelend, thaet he, dhurh his dhaes maeran
Forryneles and Fulluhteres dhingunge, ['u]s gemiltsige on andweardum
l['i]fe, and to dham ecan gelaede, dham sy wuldor and l['o]f mid Faeder and
Halgum Gaste ['a] on ecnysse. Amen.

JUNE XXIV.

THE NATIVITY OF ST. JOHN THE BAPTIST.

The evangelist Luke wrote in the book of Christ concerning the birth of
John the Baptist, thus saying, "There was a {353} certain pious servant of
God called Zacharias, his wife was called Elizabeth. They were both
righteous before God, walking forth in his commandments and righteousnesses
without blame. They had no child in common," etc.

"All his garment was woven of camel's hair, his food was coarse; he drank
not drink of wine, nor of any mixed or prepared fluid: fruit fed him and
wood-honey, and other common things.

"In the fifteenth year of the reign of the emperor Tiberius, the word of
God came upon John, in the waste, and he went into the presence of people,
and preached to the Jewish folk baptism for the forgiveness of sins, as it
is written in the prophecy of Isaiah."

The baptism of Christ to come he preached to all believers, in which is
forgiveness of sins through the Holy Ghost. John also, by God's direction,
baptized those who came to him of the Jewish nations, but his baptism
wrought no forgiveness of sin, for he was God's messenger, and not God. He
announced to men the advent of Jesus with words, and His holy baptism with
his own baptism, with which he baptized the sinless Son of God, who needed
no forgiveness of sin.

Rightly does God's church honour this day, the birth-tide of the great
Baptist, for the many wonders which happened at his birth. God's archangel
Gabriel announced his birth to Zacharias his father, and his high honours,
and his illustrious life. The child in his mother's womb knew the voice of
Mary, the parent of God; and in the womb yet closed, betokened with
prophetic joy the salutary advent of our Redeemer. At his birth he removed
from his mother her barrenness, and his name unbound the tongue of his
father, who by his own want of belief had been made dumb.

The holy church celebrates the birth-tide of three persons,--of Jesus, who
is God and man, and of John his messenger, and of the blessed Mary his
mother. Of other chosen {355} persons, who, through martyrdom, or through
other holy merits, have gone to the kingdom of God, we celebrate as their
birth-tide their last day, which, after the fulfilment of all their
labours, brought them forth victorious to eternal life; and the day on
which they were born to this present life we let pass unheeded, because
they came hither to hardships, and temptations, and divers perils. The day
is memorable to the servants of God which sends his saints, after victory
won, to eternal joy from all afflictions, and which is their true birth;
not tearful as the first, but exulting in eternal life. But the birth-tide
of Christ is to be celebrated with great care, through which came our
redemption.

John is the ending of the old law and the beginning of the new, as Jesus
said of him, "The old law and the prophets were till the coming of John."
Afterwards began the gospel-preaching. Now, on account of his great
holiness, his birth is honoured, as the archangel promised his father with
these words, "Many shall rejoice in his birth-tide." Mary, the parent of
God, is like to none other, for she is maiden and mother, and bare him who
created her and all creatures: therefore is she well worthy that her birth
should be honourably celebrated.

The relatives bestowed on the child the name of Zacharias, but the mother
contradicted them by words, and the dumb father by writing; because the
angel who had announced that he was to come, had, by God's direction, given
him the name of JOHN. The dumb father could not have informed his wife how
the angel had bestowed a name on his child, but by revelation of the Spirit
of God the name was known to her. Zacharias is interpreted, 'Mindful of
God;' and John, 'God's grace;' because he preached to men the grace of God,
and that Christ was to come, who directs all the earth with his grace. He
was sent before the Lord, as the day-star goes before the sun, as the
beadle before the judge, as the Old Testament before the New; for the Old
Law was {357} as a shadow, and the New Testament is truth through the grace
of Jesus.

They were children of the same year, Christ and John. On this day the
barren mother brought forth the great prophet John, who is praised in these
words by the mouth of Christ, "Among the children of men there hath not
arisen a greater man than is John the Baptist."

On the mass-day of midwinter the holy maiden Mary brought forth the
Heavenly Prince, who is not numbered with the children of men, because he
is the Son of God in his Godhead, and the Son of God and of a maiden by his
human nature. John fled from the presence of people in his youth, and in
the waste, with austere life-course, avoided sin. Jesus continued among the
sinful pure from every sin. The crier inclined, at that time, a great body
of the people of Israel to their Creator by his announcement. The Lord
daily inclines souls without number of all nations to his faith, through
enlightening of the Holy Ghost.

The holy gospel says of the Baptist, that he preceded Jesus in spirit and
in power of the prophet Elias; because he was his forerunner at his first
advent, as Elias will be at the second against Antichrist. It is not
without signification that the birth of the crier was completed on the day
when the worldly day is waning, and that it is waxing on the birth-tide of
the Lord. This signification the same John revealed in these words, "It is
befitting Christ that he wax, and me that I be waning." John was sooner
known to men, through his illustrious life-course, than Christ was, for He
manifested not his divine power, ere that he had been thirty years in human
nature. Then it seemed to the people that he was a prophet, and that John
was Christ. But Christ manifested himself by many great miracles, and his
fame waxed through all the world, that he was true God, who before that had
seemed a prophet. But John was waning in his fame, for he was {359}
acknowledged a prophet, and the proclaimer of the Heavenly Prince, who a
little before had by uncertain supposition been accounted Christ. The
waning day of his birth-tide betokens this waning, and the increasing day
of the birth of Jesus signifies his increasing power according to his human
nature.

Many prophets by their prophecy announced the Lord to come, some from afar
some near, but John announced his advent by words, and also with his finger
signified it, thus saying, "Look now! Behold here goeth the Lamb of God,
who shall take away the sins of the world." Christ is named by many names.
He is called Wisdom, because the Father wrought all things through him. He
is called Word, because a word is the manifestation of wisdom. The
evangelist John began the evangelical memorial with the Word, thus saying,
"In the beginning was the Word, and the Word was with God, and the Word was
God." He is called Lamb, from the innocence of the lamb's nature; and was
guiltless, for our redemption, offered a living sacrifice to his Father in
the manner of a lamb. He is called the Lion of the tribe of Judah, the Root
of David, because, through his godly strength he overcame the great devil
by the victory of his passion.

The holy Baptist of whom we are speaking, established a rigid life-course,
both in raiment and in food, as we have mentioned a little before; for the
Mighty Jesus was thus saying of him, "From the days of John the kingdom of
God suffereth compulsion, and the violent seize it." It is known to every
intelligent man, that the old law was easier than the Institute of Christ
is, for in it there was no great continence nor the ghostly courses which
Christ and his apostles afterwards established. One thing is the institute
which the king ordains through his nobles or officials, another is his own
edict in his presence. The holy church is in this place called God's
kingdom, that is, all christian people, who shall with force and violence
earn the heavenly kingdom. {361} How can it be without violence and
compulsion, that any one by chastity overcomes libidinous nature through
God's grace? Or who shall still the frenzy of his mind with patience,
without difficulty? or who shall exchange pride for true humility? or who
drunkenness for soberness? or who covetousness for munificence, without
violence? But he who, through God's support, so changes his ways with
steadfastness, will then be made another man; another he will be in
goodness, and the same in substance, and he will then by violence seize the
heavenly kingdom.

There are two kinds of continence, one bodily, the other ghostly. One is,
that everyone govern himself with moderation in food and in drink, and
manfully remove from himself superfluous aliment. The second kind of
continence is more precious and exalted,--though the other is good,--to
guide the agitation of his mind with constant moderation, and fight daily
against sins, and chastise himself with the sternness of ghostly
correction, so that he restrain the fierce beast of the eight capital sins
as it were with iron bonds. Precious is this continence and glorious
suffering in the sight of God, to govern evil thoughts and sinful pleasures
with our own sceptre, and to abstain from injurious speech and perilous
work, as from death-bearing meats. He who sedulously performs these things,
seizes undoubtedly the promised kingdom with God and all his saints. Great
violence it is through which human beings with humble merits obtain that
heavenly joy, which the heavenly angels lost through pride.

It delights us to speak yet further of the holy man John, for his honour
and our bettering. Of him the prophet Isaiah wrote, that he is "the voice
of one crying in the waste, Prepare the way of God, make right his paths.
Every valley shall be filled, and every hill shall be lowered, and all
crookednesses shall be straightened, and sharpnesses smoothed." The prophet
called himself a voice, because he preceded {363} Christ, who is called the
Word: not such a word as men speak, but he is the Wisdom of the Father, and
a word is the manifestation of wisdom. The Word is Almighty God, the Son
with his Father. In every word the voice is heard before the word is fully
spoken. As the voice precedes the word, so did John precede Jesus on earth;
for God the Father sent him before the sight of his Son, that he might
prepare and make ready his way. But John cried these same words to men,
"Prepare the way of God." The crier who announces right belief and good
works, prepares the way for the coming God to the heart of the hearkeners.

The way of God is prepared in the heart of men, when they humbly hear the
speech of Truth, and are ready to the commandments of Life; of whom Jesus
said, "He who loveth me holdeth my commandment, and my Father loveth him,
and we will come to him, and will dwell with him." His paths shall be
straight, when, through good preaching, pure thoughts spring up in the mind
of the listeners. Valleys betoken the humble, and hills the proud. At the
Lord's advent valleys shall be filled, and hills lowered, as he himself
said, "Everyone of them who exalteth himself shall be humbled, and he who
humbleth himself shall be exalted." As water rushes from the hill and
stands in the valley, so flees the Holy Ghost from the heart of proud men,
and takes his dwelling in the humble, as the prophet said, "In whom resteth
the Spirit of God but in the humble?" Crookednesses shall be straight, when
the hearts of perverse men, which are agitated by the hooks of
unrighteousness, are again made even by the ruling-rods of true
righteousness. Sharpnesses shall be turned to smooth ways, when angry and
ungentle minds turn to gentleness through infusion of the heavenly grace.

Tedious it would be for us to recount and for you to hear all the depths of
the great Baptist's preaching: how with strong reproof and severe
admonition he inclined the {365} hard-hearted of the Jewish people to the
way of life, and after his suffering announced Christ's advent to the
inhabitants of hell, as he in life had with loud voice boldly preached
their own redemption to mankind.

Let us now pray the Powerful Saviour, that he, through the mediation of the
great Forerunner and Baptist, be merciful to us in the present life, and
lead us to the life eternal, to whom be glory and praise with the Father
and the Holy Ghost, ever to eternity. Amen.

* * * * *

III. K[=AL]. I[=UL].

PASSIO APOSTOLORUM PETRI ET PAULI.

Venit Iesus in partes Caesareae Philippi: et reliqua.

Matheus se Godspellere awr['a]t on dhaere godspellican gesetnysse, dhus
cwedhende, "Drihten com to anre burhscire, dhe is geciged Cesarea Philippi,
and befr['a]n his gingran hu menn be him cwyddedon. H['i] andwyrdon, Sume
menn cwedhadh thaet dhu sy Iohannes se Fulluhtere, sume secgadh thaet dhu
sy Hel['i]as, sume Hieremias, odhdhe sum odher witega. Se Haelend dha
cwaedh, Hwaet secge ge thaet ic sy? Petrus him andwyrde, Thu eart Crist,
dhaes lifigendan Godes Sunu. Drihten him cwaedh to andsware, Eadig eart
dhu, Simon, culfran bearn, fordhan dhe flaesc and blod the ne onwreah
dhisne geleafan, ac min Faeder sedhe on heofonum is. Ic dhe secge, thaet
thu eart staenen, and ofer dhysne st['a]n ic timbrige mine cyrcan, and
helle gatu naht ne magon ongean h['i]. Ic betaece dhe heofonan rices caege;
and swa hwaet swa dhu bintst on eordhan, thaet bidh gebunden on heofonum;
and swa hwaet swa dhu unbintst ofer eordhan, thaet bidh unbunden on
heofonum."

Beda se trahtnere us onwrihdh tha deopnysse dhysre raedinge, and cwydh,
thaet Philippus se fydherr['i]ca dha buruh Cesarea getimbrode, and on
wurdhmynte thaes caseres Tiberii, dhe he under {366} rixode, dhaere byrig
naman gesceop, 'Cesaream,' and for his agenum gemynde to dham naman geyhte,
'Philippi,' dhus cwedhende, 'Cesarea Philippi,' swilce seo burh him b['a]m
to wurdhmynte swa genemned waere.

Thadha se Haelend to dhaere burhscire genealaehte, tha befr['a]n h['e], hu
woruld-menn be him cwyddedon: na swilce h['e] nyste manna cwyddunga be him,
ac h['e] wolde, mid sodhre andetnysse dhaes rihtan geleafan, adwaescan
dhone leasan wenan dweligendra manna. His apostoli him andwyrdon, "Sume men
cwyddiadh thaet dhu sy Iohannes se Fulluhtere, sume secgadh thaet dhu sy
Helias, sume Hieremias, odhdhe ['a]n dhaera witegena." Drihten dha
befr['a]n, "Hwaet secge ge thaet ic sy?" swylce he swa cwaede, 'Nu
woruld-menn dhus dwollice me oncnawadh, ge dhe godas sind, hu oncnawe ge
me?' Se trahtnere cwaedh 'godas,' fordhan dhe se sodha God, sedhe ana is
Aelmihtig, haefdh geunnen dhone wurdhmynt his gecorenum, thaet h['e] h['i]
godas gecigdh. Him andwyrde se gehyrsuma Petrus, "Dhu eart Crist, thaes
lifigendan Godes Sunu." He cwaedh 'thaes lifigendan Godes,' for twaeminge
dhaera leasra goda, dha dhe haedhene dheoda, mid mislicum gedwylde
bepaehte, wurdhodon.

Sume h['i] gelyfdon on deade entas, and him deorwurdhlice anlicnyssa
araerdon, and cwaedon thaet h['i] godas waeron, for dhaere micelan
strencdhe dhe h['i] haefdon: waes dheah heora l['i]f swidhe m['a]nfullic
and bysmurfull; be dham cwaedh se witega, "Dhaera haedhenra anlicnyssa sind
gyldene and sylfrene, manna handgeweorc: h['i] habbadh dumne mudh and
blinde eagan, deafe earan and ungrapigende handa, f['e]t butan fedhe, bodig
butan life." Sume h['i] gelyfdon on dha sunnan, sume on dhone monan, sume
on fyr, and on manega odhre gesceafta: cwaedon thaet h['i] for heora
faegernysse godas waeron.

Nu todaelde Petrus swutelice dhone sodhan geleafan, dhadha he cwaedh, "Thu
eart Crist, dhaes lifigendan Godes Sunu." Se is lybbende God the haefdh
l['i]f and wununge dhurh hine sylfne, butan anginne, and sedhe ealle
gesceafta thurh his agen Bearn, thaet is, his Wisdom, gesceop, and him
eallum l['i]f forgeaf dhurh {368} dhone Halgan Gast. On dhissum dhrym
h['a]dum is an Godcundnys, and ['a]n gecynd, and ['a]n weorc
untodaeledlice.

Drihten cwaedh to Petre, "Eadig eart dhu, culfran sunu." Se Halga Gast waes
gesewen ofer Criste on culfran anlicnysse. Nu gecigde se Haelend Petrum
culfran bearn, fordhan dhe he waes afylled mid bilewitnysse and gife dhaes
Halgan Gastes. He cwaedh, "Ne onwreah dhe flaesc ne blod thisne geleafan,
ac min Faeder sedhe on heofenum is." Flaesc and blod is gecweden, his
flaesclice maeidh. Naefde he thaet andgit dhurh maeglice lare, ac se
Heofenlica Faeder, dhurh dhone Halgan Gast, dhisne geleafan on Petres
heortan forgeaf.

Drihten cwaedh to Petre, "Thu eart staenen." For dhaere strencdhe his
geleafan, and for anraednysse his andetnysse he underfencg dhone naman,
fordhan dhe he gedheodde hine sylfne mid faestum mode to Criste, sedhe is
'st['a]n' gecweden fram dham apostole Paule. "And ic timbrige mine cyrcan
uppon dhisum stane:" thaet is, ofer dhone geleafan dhe dhu andetst. Eal
Godes geladhung is ofer dham stane gebytlod, thaet is ofer Criste; fordhan
dhe he is se grundweall ealra dhaera getimbrunga his agenre cyrcan. Ealle
Godes cyrcan sind getealde to anre geladhunge, and seo is mid gecorenum
mannum getimbrod, na mid deadum stanum; and eal seo bytlung dhaera liflicra
stana is ofer Criste gelogod; fordhan dhe we beodh, thurh dhone geleafan,
his lima getealde, and h['e] ure ealra heafod. Se dhe ne bytladh of dham
grundwealle, his weorc hryst to micclum lyre.

Se Haelend cwaedh, "Ne magon helle gatu naht togeanes minre cyrcan."
Leahtras and dwollic l['a]r sindon helle gatu, fordhan dhe h['i] laedadh
thone synfullan swilce dhurh geat into helle wite. Manega sind dha gatu, ac
heora nan ne maeg ongean dha halgan geladhunge, dhe is getimbrod uppon dham
faestan stane, Criste; fordhan dhe se gelyfeda, thurh Cristes gescyldnysse,
aetwint dham frecednyssum dhaera deoflicra costnunga.

He cwaedh, "Ic dhe betaece heofonan rices caege." Nis seo caeig gylden, ne
sylfren, ne of nanum antimbre gesmidhod, ac is se anweald the him Crist
forgeaf, thaet nan man ne cymdh {370} into Godes rice, buton se halga
Petrus him geopenige thaet infaer. "And swa hwaet swa dhu bintst ofer
eordhan, thaet bidh gebunden on heofonum; and swa hwaet swa dhu unbintst
ofer eordhan, thaet bidh unbunden on heofenan." Thisne anweald he forgeaf
nu Petre, and eac sydhdhan, ['ae]r his upstige, eallum his apostolum,
dhadha he him on-ableow, dhus cwaedhende, "Onfodh Haligne Gast: dhaera
manna synna the ge forgyfadh, beodh forgyfene; and dham dhe ge forgifenysse
ofunnon, him bidh oftogen seo forgyfenys."

Nelladh dha apostoli naenne rihtwisne mid heora mansumunge gebindan, ne eac
dhone m['a]nfullan miltsigende unbindan, butan he mid sodhre d['ae]dbote
gecyrre to lifes wege. Thone ylcan andweald haefdh se Aelmihtiga getidhod
biscopum and halgum maesse-preostum, gif h['i] hit aefter dhaere
godspellican gesetnysse carfullice healdadh. Ac fordhi is seo caeig Petre
sinderlice betaeht, thaet eal dheodscipe gleawlice tocn['a]we, thaet swa
hw['a] swa odhscyt fram annysse dhaes geleafan dhe Petrus dha andette
Criste, thaet him ne bidh getidhod nadhor ne synna forgyfenys ne infaer
thaes heofenlican rices.

DE PASSIONE APOSTOLORUM PETRI ET PAULI.

We wylladh aefter dhisum godspelle eow gereccan dhaera apostola drohtnunga
and geendunge, mid scortre race; fordhan dhe heora dhrowung is gehwaer on
Engliscum gereorde fullice geendebyrd.

Aefter Drihtnes upstige waes Petrus bodigende geleafan dham leodscipum dhe
sind gecwedene Galatia, Cappadocia, Bithinia, Asia, Italia. Sydhdhan, ymbe
tyn geara fyrst, h['e] gewende to Romebyrig, bodigende godspel; and on
dhaere byrig h['e] gesette his biscop-setl, and dhaer gesaet fif and
twentig geara, laerende dha Romaniscan ceastregewaran Godes maerdha, mid
micclum tacnum. His widherwinna waes on eallum his faerelde sum dr['y], se
waes Simon geh['a]ten. Thes dr['y] waes mid {372} dham awyrgedum gaste to
dham swydhe afylled, thaet he cwaedh thaet he waere Crist, Godes Sunu, and
mid his drycraefte dhaes folces geleafan amyrde.

Tha gel['a]mp hit thaet man ferede anre wuduwan suna l['i]c dhaer Petrus
bodigende waes. He dha cwaedh to dham folce and to dham dr['y],
"Geneal['ae]cadh dhaere baere, and gelyfadh thaet dhaes bodung sodh sy, dhe
dhone deadan to life araerdh." Hwaet dha Simon weardh gebyld thurh deofles
gast, and cwaedh, "Swa hradhe swa ic thone deadan ar['ae]re, acwelladh
minne widherwinnan Petrum." Thaet folc him andwyrde, "Cucenne we hine
forbaernadh." Simon dha mid deofles craefte dyde thaet dhaes deadan l['i]c
styrigende waes. Tha wende thaet folc thaet he geedcucod waere. Petrus dha
ofer eall clypode, "Gif he geedcucod sy, sprece to ['u]s, and astande;
onbyrige metes, and ham gecyrre." Thaet folc dha hrymde hl['u]ddre stemne,
"Gif Simon dhis ne dedh, h['e] sceal thaet wite dholian dhe h['e] dhe
gemynte." Simon to dhisum wordum hine gebealh and fleonde waes, ac thaet
folc mid orm['ae]tum edwite hine gehaefte.

Se Godes apostol dha genealaehte dham lice mid adhenedum earmum, dhus
biddende, "Dhu, leofa Drihten, dhe ['u]s sendest to bodigenne dhinne
geleafan, and ['u]s behete thaet we mihton, dhurh dhinne naman, deoflu
todraefan, and untrume gehaelan, and dha deadan araeran, ar['ae]r nu dhisne
cnapan, thaet dhis folc oncn['a]we thaet nan God nys buton dhu ana, mid
dhinum Faeder, and dham Halgan Gaste." Aefter dhisum gebede ar['a]s se
deada, and geb['i]gedum cneowum to Petre cwaedh, "Ic geseah Haelend Crist,
and h['e] sende his englas fordh for dhinre bene, thaet h['i] me to life
gelaeddon." Thaet folc dha mid anre stemne clypigende cwaedh, "An God is
dhe Petrus bodadh:" and woldon forb['ae]rnan dhone dr['y], ac Petrus him
forwyrnde; cwaedh, thaet se Haelend him taehte dhone regol, thaet h['i]
sceoldon yfel mid g['o]de forgyldan.

Simon, dhadha he dham folce aetwunden waes, get['i]gde aenne orm['ae]tne
rydhdhan innan dham geate thaer Petrus inn haefde, thaet {374} he
f['ae]rlice hine ab['i]tan sceolde. Hwaet dha Petrus c['o]m, and dhone
rydhdhan unt['i]gde mid dhisum bebode, "Yrn, and sege Simone, thaet he leng
mid his drycraefte Godes folc ne bepaece, dhe h['e] mid his agenum blode
gebohte." And h['e] sona getengde widh thaes dr['y]s, and hine on fleame
gebrohte. Petrus weardh aefterweard thus cwedhende, "On Godes naman ic dhe
bebeode, thaet dhu naenne todh on his lice ne gefaestnige." Se hund, dhadha
h['e] ne moste his lichaman derian, totaer his haeteru sticmaelum of his
baece, and hine dr['a]f geond dha weallas, dheotende swa swa wulf, on dhaes
folces gesihdhe. He dha aetbaerst dham hunde, and to l['a]ngum fyrste
sidhdhan, for dhaere sceame, naes gesewen on Romana-byrig.

Sydhdhan eft on fyrste he begeat sumne dhe hine bespraec to dham casere
Nerone, and gel['a]mp dha thaet se awyrgeda ehtere thone deofles dhen his
freondscipum gedheodde. Mid dham dhe hit dhus ged['o]n waes, dha aeteowde
Crist hine sylfne Petre on gastlicere gesihdhe, and mid dhyssere tihtinge
hine gehyrte, "Se dr['y] Simon and se waelhreowa Nero sind mid deofles
gaste afyllede, and syrwiadh ongean dhe; ac ne beo dhu afyrht; ic beo mid
the, and ic sende minne dheowan Paulum dhe to frofre, se staepdh to merigen
into Romana-byrig, and g['y]t mid gastlicum gecampe winnadh ongean dhone
dr['y], and hine awurpadh into helle grunde: and g['y]t sidhdhan samod to
minum rice becumadh mid sige martyrdomes."

Non passus est Paulus, quando uinctus Romam perductus est, sed post aliquot
annos, quando sponte illuc iterum reuersus est. This gel['a]mp swa
sodhlice. On dhone odherne daeg com Paulus into dhaere byrig, and heora
aegdher odherne mid micelre blisse underfeng, and waeron togaedere
bodigende binnan dhaere byrig seofon mondhas tham folce lifes weig. Beah
dha ungerim folces to cristendome thurh Petres lare; and eac dhaes caseres
gebedda Libia, and his heah-gerefan w['i]f Agrippina wurdon swa gelyfede
thaet h['i] forbugon heora wera neawiste. Thurh Paules bodunge gelyfdon
dhaes caseres dhegnas and {376} h['i]redcnihtas, and aefter heora fulluhte
noldon gecyrran to his h['i]rede.

Simon se dr['y] worhte dha aerene naeddran, styrigende swylce heo cucu
waere; and dyde thaet dha anlicnyssa dhaera haedhenra hlihhende waeron and
styrigende; and he sylf weardh faerlice upp on dhaere lyfte gesewen.
Thaer-to-geanes gehaelde Petrus blinde, and healte, and deofol-seoce, and
dha deadan araerde, and cwaedh to dham folce thaet h['i] sceoldon forfleon
thaes deofles dr['y]craeft, dhylaes dhe h['i] mid his lotwrencum bepaehte
wurdon. Tha weardh dhis dham casere gecydd, and he het dhone dr['y] him to
gefeccan, and eac dha apostolas. Simon braed his hiw aetforan dham casere,
swa thaet he weardh faerlice gedhuht cnapa, and eft h['a]rwenge;
hw['i]ltidum on wimmannes hade, and eft dhaerrihte on cnihthade.

Tha Nero thaet geseah, dha wende h['e] thaet he Godes Sunu waere. Petrus
cwaedh thaet h['e] Godes widhersaca waere, and mid leasum dr['y]craefte
forscyldigod, and cwaedh thaet he waere gewiss deofol on menniscre edwiste.
Simon cwaedh, "Nis na gedafenlic thaet dhu, cyning, hlyste anes leases
fisceres wordum; ac ic dhisne hosp leng ne forbere: nu ic beode minum
englum thaet h['i] me on dhisum fiscere gewrecon." Petrus cwaedh, "Ne
ondraede ic dhine awyrgedan gastas, ac h['i] weordhadh afyrhte thurh mines
Drihtnes geleafan." Nero cwaedh, "Ne ondraetst dhu dhe, Petrus, Simones
mihta, dhe mid wundrum his godcundnysse geswuteladh?" Petrus cwaedh, "Gif
he godcundnysse haebbe, dhonne secge he hwaet ic dhence, odhdhe hwaet ic
d['o]n wylle." Nero cwaedh, "Sege me, Petrus, on sundor-spraece hwaet dhu
dhence." He dha leat to dhaes caseres eare, and het him beran diglice
berenne hl['a]f; and he bletsode dhone hl['a]f, and tobraec, and bewand on
his twam slyfum, dhus cwedhende, "Sege nu, Simon, hwaet ic dhohte, odhdhe
cwaede, oththe gedyde." He dha gebealh hine, fordhan the he ne mihte
geopenian Petres digelnysse, and dyde tha mid dr['y]craefte thaet dhaer
comon micele hundas, and raesdon widh Petres weard; ac Petrus aeteowde
dhone gebletsodan hl['a]f dham hundum, and h['i] dhaerrihte of heora {378}
gesihdhe fordwinon. He dha cwaedh to dham casere, "Simon me mid his englum
gedhiwde, nu sende he hundas to me; fordhan dhe he naefdh godcundlice
englas, ac haefdh hundlice." Nero cwaedh, "Hwaet is nu, Simon? Ic wene wit
sind oferswidhde." Simon andwyrde, "Thu goda cyning, nat n['a]n man manna
gedhohtas buton Gode anum." Petrus andwyrde, "Untwylice thu lihst thaet thu
God sy, nu dhu nast manna gedhohtas."

Tha bewende Nero hine to Paulum, and cwaedh, "Hw['i] ne cwest dhu n['a]n
word? Odhdhe hwa teah dhe? odhdhe hwaet laerdest dhu mid thinre bodunge?"
Paulus him andwyrde, "La leof, hwaet wille ic dhisum forlorenum widhersacan
geandwyrdan? Gif dhu wilt his wordum gehyrsumian, thu amyrst dhine sawle
and eac dhinne cynedom. Be minre lare, the dhu axast, ic dhe andwyrde. Se
Haelend, the Petrum laerde on his andweardnysse, se ylca me laerde mid
onwrigenysse; and ic gefylde mid Godes lare fram Hierusalem, odhthaet ic
com to Iliricum. Ic laerde thaet men him betweonan lufodon and
ge['a]rwurdhedon. Ic taehte dham r['i]can, thaet h['i] ne onhofon h['i], ne
heora hiht on leasum welan ne besetton, ac on Gode anum. Ic taehte dham
medeman mannum, thaet h['i] gehealdene waeron on heora bigwiste and scrude.
Ic bebead thearfum, thaet h['i] blissodon on heora hafenleaste. Faederas ic
manode, thaet h['i] mid steore Godes eges heora cild gedheawodon. Tham
cildum ic bead, thaet h['i] gehyrsume waeron faeder and meder to halwendum
mynegungum. Ic laerde weras, thaet h['i] heora ['ae]we heoldon, fordhan
thaet se wer gewitnadh on aewbraecum wife, thaet wrecdh God on
['ae]wbraecum were. Ic manode ['ae]wfaeste w['i]f, thaet h['i] heora weras
inweardlice lufodon, and him mid ege gehyrsumodon, swa swa hlafordum. Ic
laerde hlafordas, thaet h['i] heora dheowum lidhe waeron; fordhan dhe h['i]
sind gebrodhru for Gode, se hlaford and se dheowa. Ic bebead dheowum
mannum, thaet h['i] getreowlice, and swa swa Gode heora hlafordum theowdon.
Ic taehte eallum geleaffullum mannum, thaet h['i] wurdhian aenne God
Aelmihtigne and ungesewenlicne. Ne leornode ic dhas lare aet nanum
eordhlicum menn, ac Haelend {380} Crist of heofonum me spraec to, and sende
me to bodigenne his l['a]re eallum dheodum, dhus cwedhende, 'Far dhu geond
thas woruld, and ic beo mid the; and swa hwaet swa dhu cwyst oththe dest,
ic hit gerihtwisige.'" Se casere weardh tha ablicged mid thisum wordum.

Simon cwaedh, "Dhu g['o]da cyning, ne understenst dhu dhisra twegra manna
gereonunge ongean me. Ic com Sodhfaestnys, ac dhas dhweorigadh widh me.
H['a]t nu araeran aenne heahne torr, thaet ic dhone astige; fordhan dhe
mine englas nelladh cuman to me on eordhan betwux synfullum mannum: and ic
wylle astigan to minum faeder, and ic bebeode minum englum, thaet hi dhe to
minum rice gefeccan." Nero dha cwaedh, "Ic wylle geseon gif dhu dhas
beh['a]t mid weorcum gefylst;" and het dha dhone torr mid micclum ofste on
smedhum felda araeran, and bebead eallum his folce thaet hi to dhyssere
waefersyne samod comon. Se dr['y] astah dhone torr aetforan eallum dham
folce, and astrehtum earmum ongann fleogan on dha lyft.

Paulus cwaedh to Petre, "Brodher, thu waere Gode gecoren aer ic, dhe
gedafnadh thaet thu dhisne deofles dhen mid dhinum benum afylle; and ic eac
mine cneowu gebige to dhaere bene." Tha beseah Petrus to dham fleondan
dr['y], thus cwedhende, "Ic halsige eow awirigede gastas, on Cristes naman,
thaet ge forlaeton dhone dr['y] dhe ge betwux eow feriadh;" and dha deoflu
thaerrihte hine forleton, and he feallende tobaerst on feower sticca. Tha
feower sticca clifodon to feower stanum, dha sind to gewitnysse dhaes
apostolican siges odh thisne andweardan daeg. Petres gedhyld gedhafode
thaet dha hellican fynd hine up geond tha lyft sume hwile feredon, thaet he
on his fylle thy hetelicor hreosan sceolde; and se dhe lytle aer beotlice
mid deoflicum fidherhaman fleon wolde, thaet he dha faerlice his fedhe
forlure. Him gedafenode thaet h['e] on heannysse ahafen wurde, thaet h['e]
on gesihdhe ealles folces hreosende dha eordhan gesohte.

Hwaet dha, Nero bebead Petrum and Paulum on bendum gehealdan, and dha
sticca Simones hreawes mid wearde {382} besettan: wende thaet h['e] of
deadhe on dham dhriddan daege arisan mihte. Petrus cwaedh, "Dhes Simon ne
ge-edcucadh ['ae]r dham gem['ae]num aeriste, ac he is to ecum witum
genidherod." Se Godes widherwinna dha, Nero, mid gedheahte his heah-gerefan
Agrippan, het Paulum beheafdian, and Petrum on rode ah['o]n. Paulus dha, be
dhaes cwelleres haese, underbeah swurdes ecge, and Petrus rode-hengene
astah. Thadha h['e] to dhaere rode gelaed waes, he cwaedh to dham
cwellerum, "Ic bidde eow, wendadh min heafod ad['u]ne, and astreccadh mine
f['e]t widh heofonas weard: ne eom ic wyrdhe thaet ic swa hangige swa min
Drihten. He astah of heofonum for middangeardes alysednysse, and waeron
fordhi his f['e]t nidher awende. Me he clypadh nu to his rice; awendadh
fordhi mine f['o]twelmas to dhan heofonlican wege." And dha cwelleras him
dha thaes getidhodon.

Tha wolde thaet cristene folc dhone casere acwellan, ac Petrus mid thisum
wordum h['i] gestilde: "M['i]n Drihten for feawum dagum me geswutelode
thaet ic sceolde mid thysre dhrowunge his f['o]tswadhum fylian: nu, mine
bearn, ne gelette ge minne weg. Mine f['e]t sind nu awende to dham
heofenlican life. Blissiadh mid me; nu to-daeg ic onf['o] minre
earfodhnysse edlean." He waes dha biddende his Drihten mid thisum wordum:
"Haelend m['i]n, ic dhe betaece dhine scep, the dhu me befaestest: ne beodh
hi hyrdelease thonne h['i] dhe habbadh." And h['e] mid thisum wordum ageaf
his gast.

Samod h['i] ferdon, Petrus and Paulus, on dhisum daege, sigefaeste to
dhaere heofonlican wununge, on tham syx and thrittegodhan geare aefter
Cristes dhrowunge, mid tham h['i] wuniadh on ecnysse. Igitur Hieronimus et
quique alii auctores testantur, quod in una die simul Petrus et Paulus
martirizati sunt.

Aefter heora dhrowunge thaerrihte comon wlitige weras, and uncudhe eallum
folce: cwaedon thaet hi comon fram Hierusalem, to dhy thaet hi woldon
dhaera apostola l['i]c bebyrian; and swa dydon mid micelre arwurdhnysse,
and saedon tham folce, thaet {384} h['i] micclum blissian mihton, fordhan
dhe hi swylce mundboran on heora neawiste habban moston.

Wite ge eac thaet dhes wyrresta cyning Nero rice aefter cwale thisra
apostola healdan ne m['o]t. Hit gel['a]mp dha thaet eal dhaes waelhreowan
caseres folc samod hine hatode, swa thaet hi raeddon anmodlice thaet man
hine gebunde, and odh deadh swunge. Nero, dhadha he dhaes folces dheaht
geacsode, weardh to feore afyrht, and mid fleame to wuda getengde. Tha
sprang thaet word thaet h['e] swa lange on dham holte on cyle and on hungre
dwelode, odhthaet hine wulfas totaeron.

Tha gel['a]mp hit aefter dham, thaet Grecas gelaehton dhaera apostola
lichaman, and woldon east mid him laedan. Tha faeringa geweardh micel
eordh-styrung, and thaet Romanisce folc dhyder onette, and dha l['i]c
ahreddan, on dhaere stowe dhe is geh['a]ten Catacumbas; and h['i] dhaer
heoldon odher healf gear, odhthaet dha stowa getimbrode waeron, dhe h['i]
sidhdhan on al['e]de waeron, mid wuldre and l['o]fsangum. Cudh is geond
ealle dheodscipas thaet fela wundra gelumpon aet dhaera apostola byrgenum,
dhurh dhaes Haelendes tidhe, dham sy wuldor and l['o]f ['a] on ecnysse.
Amen.

JUNE XXIX.

THE PASSION OF THE APOSTLES PETER AND PAUL.

Venit Jesus in partes Caesareae Philippi: et reliqua.

Matthew the Evangelist wrote in the evangelical Testament, thus saying,
"The Lord came to a district, which is called Caesarea Philippi, and asked
his disciples how men spake concerning him. They answered, Some men say
that thou art John the Baptist; some men say that thou art Elias; some
Jeremias, or some other prophet. Jesus then said, What say ye that I am?
Peter answered him, Thou art Christ, Son of the living God. The Lord said
to him in answer, Blessed art thou, Simon, son of a dove, for flesh and
blood hath not revealed to thee this belief, but my Father who is in
heaven. I say to thee, thou art of stone, and on this stone I will build my
church, and the gates of hell may not aught against it. I will commit to
thee the key of the kingdom of heaven, and whatsoever thou shalt bind on
earth, that shall be bound in heaven; and whatsoever thou shalt unbind on
earth, that shall be unbound in heaven."

Beda the expositor reveals to us the mystery of this reading, and says,
that Philip the tetrarch built the city of Caesarea, and, in honour of the
emperor Tiberius, under whom {367} he governed, devised for the city the
name of Caesarea, and in memorial of himself added to the name, 'Philippi,'
thus saying, 'Caesarea Philippi,' as though the city were so named in
honour of them both.

When Jesus drew near to the district, he asked, how the men of the world
spake of him: not as though he knew not the speeches of men concerning him,
but he would, by a true confession of the right belief, destroy the false
imagination of erring men. His apostles answered him, "Some men say that
thou art John the Baptist, some say that thou art Elias, some Jeremias, or
one of the prophets." The Lord then asked, "What say ye that I am?" as if
he had thus said, 'Now the men of the world thus erroneously know me, how
do ye, who are gods, know me?' The expositor said 'gods,' because the true
God, who alone is Almighty, has granted that dignity to his chosen, that he
calls them gods. The obedient Peter answered him, "Thou art Christ, Son of
the living God." He said 'of the living God,' in distinction from the false
gods, which the heathen nations, by various error deceived, worshipped.

Some of them believed in dead giants, and raised precious idols to them,
and said that they were gods, on account of the great strength they had:
yet were their lives very criminal and opprobrious; of whom the prophet
said, "The idols of the heathen are of gold and of silver, men's handiwork:
they have a dumb mouth and blind eyes, deaf ears and unhandling hands, feet
without pace, body without life." Some of them believed in the sun, some in
the moon, some in fire, and in many other creatures: they said that on
account of their fairness they were gods.

Now Peter manifestly distinguished the true belief, when he said, "Thou art
Christ, Son of the living God." He is the living God who has life and
existence through himself, without beginning, and who created all creatures
through his own Son, that is, his Wisdom, and to them all gave life {369}
through the Holy Ghost. In these three persons is one Godhead, and one
nature, and one work indivisibly.

The Lord said to Peter, "Blessed art thou, son of a dove." The Holy Ghost
appeared over Christ in likeness of a dove. Now Jesus called Peter the
child of a dove, because he was filled with meekness and with the grace of
the Holy Ghost. He said, "Neither flesh nor blood hath revealed unto thee
this belief, but my Father who is in heaven." His fleshly condition is
called flesh and blood. He had not that intelligence through parental love,
but the Heavenly Father gave this belief into Peter's heart through the
Holy Ghost.

The Lord said to Peter, "Thou art of stone." For the strength of his
belief, and for the steadfastness of his profession he received that name,
because he had attached himself with firm mind to Christ, who is called
'stone' by the apostle Paul. "And I will build my church upon this stone:"
that is, on that faith which thou professest. All God's church is built on
that stone, that is, upon Christ; for he is the foundation of all the
fabrics of his own church. All God's churches are accounted as one
congregation, and that is constructed of chosen men, not of dead stones;
and all the building of those living stones is founded on Christ; for we,
through that belief, are accounted his limbs, and he is the head of us all.
He who builds not from that foundation, his work falls to great perdition.

Jesus said, "The gates of hell may not aught against my church." Sins and
erroneous doctrine are the gates of hell, because they lead the sinful, as
it were through a gate, into hell-torment. Many are the gates, but none of
them can do aught against the holy church, which is built upon that fast
stone, Christ; for the faithful man, through the protection of Christ,
avoids the perils of diabolical temptations.

He said, "I will commit to thee the key of the kingdom of heaven." That key
is not of gold nor of silver, nor forged of any substance, but is the power
which Christ gave him, {371} that no man shall come into God's kingdom,
unless the holy Peter open to him the entrance. "And whatsoever thou shalt
bind on earth, that shall be bound in heaven; and whatsoever thou shalt
unbind on earth, that shall be unbound in heaven." This power he then gave
to Peter and likewise afterwards, ere his ascension, to all his apostles,
when he blew on them, thus saying, "Receive the Holy Ghost: the sins of
those men which ye forgive shall be forgiven; and from those to whom ye
refuse forgiveness, forgiveness shall be withdrawn."

The apostles will not bind any righteous man with their anathema, nor also
mercifully unbind the sinful, unless he with true repentance return to the
way of life. The same power has the Almighty granted to bishops and holy
mass-priests, if they carefully hold it according to the evangelical
volume. But the key is especially committed to Peter, that every people may
with certainty know, that whosoever deviates from the unity of the faith
which Peter then professed to Christ, to him will be granted neither
forgiveness of sins nor entrance into the kingdom of heaven.

OF THE PASSION OF THE APOSTLES PETER AND PAUL.

We will after this gospel relate to you the lives and end of those apostles
in a short narrative, because their passion is everywhere fully set forth
in the English tongue.

After the Lord's ascension Peter was preaching the faith to the nations
which are called Galatia, Cappadocia, Bithynia, Asia, Italy. Afterwards,
after a space of ten years, he returned to Rome, preaching the gospel; and
in that city he set his episcopal seat, and there sat five and twenty
years, teaching the Roman citizens the glories of God, with many miracles.
His adversary in all his course was a certain magician, who was called
Simon. This magician was filled {373} with the accursed spirit to that
degree, that he said that he was Christ, the Son of God, and with his magic
corrupted the faith of the people.

Then it happened that the corpse of a widow's son was borne where Peter was
preaching. He said to the people and to the magician, "Draw near to the
bier, and believe that his preaching is true who raises the dead to life."
Simon was hereupon emboldened by the spirit of the devil, and said, "As
soon as I shall have raised the dead, kill my adversary Peter." The people
answered him, "We will burn him alive." Simon then, through the devil's
craft, made the corpse of the dead to move. The people then imagined that
he was restored to life: but Peter cried above all, "If he be restored to
life, let him speak to us, and stand up; let him taste food, and return
home." The people then exclaimed with loud voice, "If Simon do this not, he
shall undergo the punishment which he devised for thee." Simon at these
words was angry, and was fleeing away, but the people with unmeasured
reproach seized on him.

The apostle of God then drew near to the corpse with outstretched arms,
thus praying, "Thou, beloved Lord, who hast sent us to preach thy faith,
and hast promised us that we might, through thy name, drive away devils,
and heal the sick, and raise up the dead, raise up now this lad, that this
people may know that there is no God but thou alone, with thy Father and
the Holy Ghost." After this prayer the dead rose up, and with bended knees
said to Peter, "I saw Jesus Christ, and he sent his angels forth at thy
prayer, that they might lead me to life." The people then crying with one
voice said, "There is one God that Peter preaches:" and would burn the
magician, but Peter forbade them, saying, that Jesus had taught them the
rule, that they should requite evil with good.

Simon, when he had escaped from the people, tied a huge mastiff within the
gate where Peter had his dwelling, that he {375} might suddenly devour him.
But Peter came and untied the mastiff with this injunction, "Run, and say
to Simon, that he no longer with his magic deceive God's people, whom he
bought with his own blood." And he forthwith hastened towards the magician,
and put him to flight. Peter afterwards thus spake, "In the name of God I
command thee that thou fasten no tooth on his body." The dog, when he might
not hurt his body, tore his garments piecemeal from his back, and, howling
like a wolf, drove him along the walls, in sight of the people. He then
escaped from the dog, and for a long time after, for shame, was not seen in
Rome.

After a time he got some one to speak of him to the emperor Nero, and it
happened that the accursed persecutor associated the devil's minister in
his friendship. When this had taken place, Christ appeared to Peter in a
ghostly vision, and encouraged him with this incitement, "The magician
Simon and the cruel Nero are filled with the spirit of the devil, and
machinate against thee, but be thou not afraid; I will be with thee, and I
will send my servant Paul for thy comfort, who shall enter into Rome
to-morrow, and ye shall fight in ghostly conflict against the magician, and
shall cast him into the abyss of hell, and ye shall afterwards together
come to my kingdom with the triumph of martyrdom."

Non passus est Paulus, quando vinctus Romam perductus est, sed post aliquot
annos, quando sponte illuc iterum reversus est. This in sooth so happened.
On the next day Paul came into the city, and each of them received the
other with great joy, and they were together seven months preaching within
the city the way of life to the people. People without number then inclined
to christianity through the teaching of Peter; and also Livia the emperor's
consort, and the wife of his chief officer, Agrippina, were so imbued with
the faith, that they eschewed the intercourse of their husbands. Through
the preaching of Paul the servants and domestics of the {377} emperor
believed, and after their baptism would not return to his family.

Simon the magician then wrought a brazen serpent, moving as if it were
alive, and made the idols of the heathens laughing and moving; and he
himself suddenly appeared up in the air. On the other hand Peter healed the
blind, and the halt, and the possessed of devils, and raised up the dead,
and said to the people that they should flee from the magic of the devil,
lest they should be deceived by his wiles. This was then made known to the
emperor, and he commanded the magician to be fetched to him, and also the
apostles. Simon changed his appearance before the emperor, so that he
suddenly seemed a boy, and afterwards a hoary man; sometimes in a woman's
person, and again instantly in childhood.

When Nero saw that, he imagined that he was the Son of God. Peter said that
he was God's adversary, and guilty of false magic, and said that he was
certainly the devil in human substance. Simon said, "It is not fitting that
thou, king, shouldst listen to the words of a false fisher; but I will no
longer bear this contumely: I will now command my angels to avenge me on
this fisher." Peter said, "I fear not thy accursed spirits, but they will
become terrified through the faith of my Lord." Nero said, "Fearest thou
not, Peter, the powers of Simon, who manifests to thee his divinity by
miracles? " Peter said, "If he have divinity, then let him say what I
think, or what I will do." Nero said, "Tell me, Peter, in speech apart,
what thou thinkest." He then bent to the emperor's ear, and ordered a
barley loaf to be privately brought to him; and he blessed the loaf, and
brake, and wrapt it in his two sleeves, thus saying, "Say now, Simon, what
I thought, or said, or did." He was then wroth, for he could not open
Peter's secret, and caused by magic large dogs to come, and rush towards
Peter; but Peter showed the blessed bread to the dogs, and they
straightways vanished from their {379} sight. He then said to the emperor,
"Simon threatened me with his angels, now he sends dogs to me; because he
has not divine angels, but has doglike." Nero said, "What is now, Simon? I
ween we are overcome." Simon answered, "Thou good king, no one knows men's
thoughts but God alone." Peter answered, "Undoubtedly thou liest that thou
art God, now thou knowest not men's thoughts."

Nero then turned to Paul, and said, "Why sayest thou no word? Or who has
taught thee? or what hast thou taught with thy preaching?" Paul answered
him, "O sir, why shall I answer this lost adversary? If thou wilt obey his
words, thou wilt injure thy soul, and also thy kingdom. Concerning my
teaching, which thou askest, I will answer thee. Jesus, who while present
taught Peter, the same by revelation taught me; and I have filled with the
precepts of God from Jerusalem until I came to Illyricum. I taught that men
should love and honour each other. I taught the rich not to exalt
themselves, nor to place their hope in false wealth, but in God alone. I
taught men of moderate means to be frugal in their food and clothing. I
enjoined the poor to rejoice in their indigence. Fathers I exhorted to
bring up their children in the fear of God. Children I enjoined to be
obedient to the salutary admonitions of father and mother. I taught
husbands to keep inviolate their wedlock, because that which a man punishes
in an adulterous wife, God will avenge in an adulterous husband. I exhorted
pious wives inwardly to love their husbands, and with awe obey them as
masters. I taught masters to be kind to their servants; because they are
brothers before God, the master and the servant. I commanded serving men
faithfully and as God to serve their masters. I taught all believing men to
worship one God Almighty and invisible. I learned not this lore of any
earthly man, but {381} Jesus Christ spake to me from heaven, and sent me to
preach his doctrine to all nations, thus saying, 'Go thou throughout the
world, and I will be with thee, and whatsoever thou sayest or doest, I will
justify it.'" The emperor was then astonished at these words.

Simon said, "Thou good king, thou understandest not the plot of these two
men against me. I am the Truth, but these thwart me. Command now a high
tower to be raised, that I may ascend it; for my angels will not come to me
on earth among sinful men: and I will ascend to my father, and I will
command my angels to fetch thee to my kingdom." Nero then said, "I will see
if thou fulfillest these promises by deeds;" and then bade the tower be
raised with great haste on the smooth field, and commanded all his people
to come together to this spectacle. The magician then ascended the tower
before all the people, and with outstretched arms began to fly in the air.

Paul said to Peter, "Brother, thou wast chosen of God before me, to thee it
is fitting that thou cast down this minister of the devil with thy prayers;
and I will also bend my knees to that prayer." Peter then looked towards
the flying magician, thus saying, "I conjure you, accursed spirits, in the
name of Christ, to forsake the magician whom ye bear betwixt you;" and the
devils instantly forsook him, and he falling brake into four pieces. The
four pieces clave to four stones, which are for witness of the apostolic
triumph to this day. Peter's patience allowed the hellish fiends to bear
him somewhile up through the air, that in his fall he might descend the
more violently; and that he, who menacingly a little before would fly with
devilish wings, might suddenly lose his footing. It was befitting him to be
raised up on high, that, in the sight of all the people, falling down, he
might seek the earth.

Nero then commanded Peter and Paul to be held in bonds, and the pieces of
Simon's carcase to be guarded by a watch: {383} he weened that he could
arise from death on the third day. Peter said, "This Simon will not be
requickened before the general resurrection, but he is condemned to
everlasting torments." Then God's adversary, Nero, with the counsel of his
chief officer Agrippa, commanded Paul to be beheaded, and Peter hanged on a
cross. Paul then, at the executioner's command, bowed his neck under the
sword's edge, and Peter ascended the cross. While he was being led to the
cross, he said to the executioners, "I beseech you, turn my head down, and
stretch my feet towards heaven: I am not worthy to hang as my Lord. He
descended from heaven for the redemption of the world, and therefore were
his feet turned downwards. He now calls me to his kingdom; turn therefore
my foot-soles to the heavenly way." And the executioners granted him this.

Then would the christian people slay the emperor, but Peter stilled them
with these words: "My Lord a few days ago manifested to me that I should
follow his footsteps with this suffering: now, my children, hinder not my
way. My feet are now turned to the heavenly life. Rejoice with me; now
to-day I shall receive the reward of my tribulation." He was then praying
his Lord with these words: "My Saviour, I commit to thee thy sheep, which
thou didst entrust to me: they will not lack a shepherd when they have
thee." And with these words he gave up his ghost.

Together they went, Peter and Paul, on this day, triumphant to the heavenly
dwelling, in the six and thirtieth year after Christ's passion, with whom
they continue to eternity. Igitur Hieronymus et quique alii auctores
testantur, quod in una die simul Petrus et Paulus martyrizati sunt.

Immediately after their passion there came beauteous men, and unknown to
all the people: they said that they came from Jerusalem, that they might
bury the bodies of the apostles; and so did with great honour, and said to
the people, that {385} they might greatly rejoice at having such patrons in
their proximity.

Know ye also that this worst of kings, Nero, could not hold his realm after
the death of these apostles. It befell that all the people together of the
cruel emperor hated him, so that they resolved unanimously to bind and
scourge him to death. When Nero heard of the people's counsel he was
mortally afraid, and hastened in flight to the wood. Then the rumour sprang
up that he continued so long in the wood, in cold and hunger, until wolves
tore him in pieces.

It happened after that, that Greeks seized the bodies of the apostles, and
would take them with them eastward. There then was suddenly a great
earthquake, and the Roman people hastened thither, and rescued the bodies,
in the place which is called the Catacombs, and they preserved them there a
year and a half, until the places were built in which they were afterwards
laid, with glory and hymns. It is known among all nations that many wonders
happened at the tombs of those apostles, through permission of Jesus, to
whom be glory and praise ever to eternity. Amen.

* * * * *

II. KA[=L]. JUL.

NATALE S[=CI] PAULI APOSTOLI.

Godes geladhung wurdhadh thisne daeg dham maeran apostole PAULE to
wurdhmynte, fordham dhe he is gecweden ealra dheoda l['a]reow: thurh
sodhfaeste lare waes dheah-hwaedhere his martyrd['o]m samod mid dham
eadigan Petre gefremmed. H['e] waes fram cildh['a]de on dhaere ealdan ['ae]
getogen, and mid micelre gecnyrdnysse on dhaere begriwen waes. Aefter
Cristes dhrowunge, dhadha se sodha geleafa aspr['a]ng thurh dhaera apostola
bodunge, dha ehte he cristenra manna thurh his nytennysse, and sette on
cwearterne, and eac waes on gedhafunge aet dhaes forman cydheres {386}
Stephanes slege: nis dheah-hwaedhere be him geraed, thaet h['e] handlinga
aenigne man acwealde.

"He nam dha gewrit aet dham ealdor-biscopum to dhaere byrig Damascum, thaet
h['e] moste gebindan dha cristenan dhe h['e] on dhaere byrig gemette, and
gelaedan to Hierusalem. Tha gelamp hit on tham sidhe thaet him com faerlice
to micel leoht, and hine astrehte to eordhan, and he gehyrde stemne ufan
thus cwedhende, Saule, Saule, hw['i] ehtst dhu m['i]n? Yfel bidh dhe sylfum
thaet dhu spurne ongean dha g['a]de. He dha mid micelre fyrhte andwyrde
thaere stemne, Hwaet eart dhu, leof Hlaford? Him andwyrde seo clypung
thaere godcundan stemne, Ic eom se Haelend the dhu ehtst: ac ar['i]s nu,
and far fordh to dhaere byrig; thaer dhe bidh ges['ae]d hwaet dhe
gedafenige to donne. H['e] ar['a]s dha, ablendum eagum, and his geferan
hine swa blindne to dhaere byrig gelaeddon. And he dhaer andbidigende ne
onbyrigde aetes ne waetes binnan dhreora daga faece."

"Waes dha sum Godes dhegen binnan dhaere byrig, his nama waes Annan['i]as,
to dham spraec Drihten dhysum wordum, Annan['i]a, ar['i]s, and gecum to
minum dheowan Saulum, se is biddende minre miltsunge mid eornestum mode. He
andwyrde dhaere drihtenlican stemne, Min Haelend, hu maeg ic hine
gesprecan, sedhe is ehtere dhinra halgena, dhurh mihte dhaera
ealdor-biscopa? Drihten cwaedh, Far swa ic dhe saede, fordhan dhe h['e] is
me gecoren faetels, thaet h['e] tobere minne naman dheodum, and cynegum,
and Israhela bearnum; and he sceal fela dhrowian for minum naman.
Annan['i]as dha becom to dham gecorenan cempan, and sette his handa him
on-uppan mid thisre gretinge, Saule, min brodhor, se Haelend, the dhe be
wege gespraec, sende me widh dh['i]n, thaet thu geseo, and mid tham Halgan
Gaste gefylled sy. Tha, mid dhisum wordum, feollon swylce fylmena of his
eagum, and he dhaerrihte gesihdhe underfeng, and to fulluhte beah. Wunode
dha sume feawa daga mid tham Godes dheowum binnan dhaere byrig, and mid
micelre bylde tham Iudeiscum bodade, thaet Crist, dhe h['i] widhsocon, is
dhaes Aelmihtigan Godes Sunu. H['i] wurdon swidhlice {388} ablicgede, and
cwaedon, La h['u], ne is dhes se waelhreowa ehtere cristenra manna:
h['u]meta bodadh he Cristes geleafan? Saulus sodhlice micclum swydhrode,
and dha Iudeiscan gescende, mid anraednysse sedhende, thaet Crist is Godes
Sunu."

"Hwaet dha, aefter manegum dagum gereonodon dha Iudeiscan, h['u] h['i]
dhone Godes cempan acwellan sceoldon, and setton dha weardas to aelcum
geate dhaere ceastre. Paulus ongeat heora syrwunge, and dha cristenan hine
genamon, and on anre wilian aleton ofer dhone weall. And he ferde ongean to
Hierusalem, and hine gecudhlaehte to dham halgan heape Cristes hiredes, and
him cydde h['u] se Haelend hine of heofenum gespraec. Sydhdhan, aefter
sumum fyrste, com clypung of dham Halgan Gaste to dham geleaffullan werode,
thus cwedhende, Asendadh Paulum and Barnaban to dham weorce dhe ic h['i]
gecoren haebbe. Se halga heap dha, be Godes haese and gecorennysse, h['i]
asendon to laerenne eallum leodscipum be Cristes to-cyme for middangeardes
alysednysse."

"Barnabas waes dha Paules gefera aet dhaere bodunge to langum fyrste. Dha
aet nextan weardh him gedhuht thaet hi ontwa ferdon, and swa dydon. Paulus
weardh tha afylled and gefrefrod mid thaes Halgan Gastes gife, and ferde to
manegum leodscipum, sawende Godes saed. On sumere byrig he waes twelf
monadh, on sumere twa gear, on sumere dhreo, and gesette biscopas, and
maesse-preostas, and Godes dheowas; ferde sidhdhan fordh to odhrum
leodscipe, and dyde swa gelice. Asende thonne eft ongean aerend-gewritu to
dham geleaffullum dhe he aer taehte, and h['i] swa mid tham gewritum tihte
and getrymde to lifes wege."

We willadh nu mid sumere scortre trahtnunge thas raedinge oferyrnan, and
geopenian, gif heo hwaet digles on hyre haebbende sy. Paulus ehte cristenra
manna, na mid nidhe, swa swa dha Iudeiscan dydon, ac he waes midspreca and
bewerigend thaere ealdan ['ae] mid micelre anraednysse: wende thaet Cristes
geleafa waere widherwinna dhaere ealdan gesetnysse: ac se Haelend dhe
gesette dha ealdan ['ae] mid mislicum {390} getacnungum, se ylca eft on his
andweardnysse h['i] awende to sodhfaestnysse aefter gastlicre getacnunge.
Tha nyste Paulus dha gastlican getacnunge dhaere ['ae], and waes fordhi
hyre forespreca, and ehtere Cristes geleafan. God Aelmihtig, the ealle
dhing w['a]t, geseah his gedhanc, thaet h['e] ne ehte geleaffulra manna
dhurh andan, ac dhurh ware dhaere ealdan ['ae], and hine dha gespraec of
heofonum, dhus cwedhende, "Saule, hw['i] ehtst dhu m['i]n? Ic eom seo
Sodhfaestnys dhe dhu werast; geswic dhaere ehtnysse: derigendlic bidh dhe
thaet thu spurne ongean tha g['a]de. Gif se oxa spyrndh ongean dha g['a]de,
hit deredh him sylfum; swa eac hearmadh the dhin gewinn togeanes me." He
cwaedh, "Hw['i] ehtst dhu m['i]n?" fordhan dhe he is cristenra manna
heafod, and besargadh swa hwaet swa his lima on eordhan dhrowiadh, swa swa
he dhurh his witegan cwaedh, "Se dhe eow hrepadh, hit me bidh swa egle
swylce he hreppe dha seo mines eagan." He weardh astreht, thus cwedhende,
"Hwaet eart dhu, Hlaford?" His modignes weardh astreht, and seo sodhe
eadmodnys weardh on him araered. He feoll unrihtwis, and weardh araered
rihtwis. Feallende he forleas lichamlice gesihdhe, arisende he underfeng
his modes onlihtinge. Thry dagas he wunode butan gesihdhe, fordhan dhe he
widhs['o]c Cristes aerist on dham dhriddan daege.

Annanias is gereht, on Hebreiscum gereorde, 'sc['e]p.' Thaet bilewite
sc['e]p dha gefullode dhone arleasan Saulum, and worhte hine arfaestne
Paulum. He gefullode dhone wulf and geworhte to lambe. He awende his naman
mid dheawum; and waes dha sodhfaest bydel Godes geladhunge, sedhe aer mid
redhre ehtnysse hi geswencte. He wolde forfleon syrewunge Iudeiscre dheode,
and gedhafode thaet hine man on anre wilian ofer dhone weall nydher
al['e]t: na thaet h['e] nolde for Cristes geleafan deadh throwian, ac
fordhi he forfleah dhone ungeripedan deadh, fordhan dhe he sceolde aerest
menigne mann mid his micclum wisdome to Gode gestrynan, and sydhdhan mid
micelre gedhincdhe to martyrdome his swuran astreccan. Micele maran witu he
dhrowode sidhdhan for Cristes naman, dhonne he ['ae]r his gecyrrednysse
{392} cristenum mannum gebude. Saulus se arleasa besw['a]ng dha cristenan,
ac aefter dhaere gecyrrednysse waes se arfaesta Paulus for Cristes naman
oft beswungen. Aene h['e] waes gestaened odh deadh, swa thaet dha ehteras
hine for deadne leton, ac dhaes on merigen h['e] ar['a]s, and ferde ymbe
his bodunge. He waes gelomlice on mycelre frecednysse, aegdher ge on s['ae]
ge on l['a]nde, on westene, betwux sceadhum, on hungre and on dhurste, and
on manegum waeccum, on cyle, and on naecednysse, and on manegum
cwearternum: swa h['e] onette mid thaere bodunge, swylce h['e] eal mennisc
to Godes r['i]ce gebringan wolde: aegdher ge mid l['a]re, ge mid gebedum,
ge mid gewritum h['e] symle tihte to Godes willan. He waes gelaed to
heofonan odh dha dhriddan fleringe, and thaer h['e] geseh and gehyrde Godes
digelnysse, dha h['e] ne moste nanum men cydhan. H['e] besargode mid wope
odhra manna synna, and eallum geleaffullum h['e] aeteowde faederlice lufe.
Mid his hand-craefte he teolode his and his geferena fordhdaeda, and
dhaer-to-eacan nis nan dhing tocnawen on sodhre eawfaestnysse thaet his
lareowdom ne gestadhelode. Tha odhre apostoli, be Godes haese, leofodon be
heora l['a]re unpleolice; ac dheah-hwaedhere Paulus ana, sedhe waes on
woruld-craefte teld-wyrhta, nolde dha alyfdan bigleofan onf['o]n, ac mid
agenre teolunge his and his geferena neode foresceawode. His l['a]ra and
his drohtnunga sind ['u]s unasmeagendlice, ac se bidh gesaelig the his
mynegungum mid gecneordnysse gehyrsumadh.

EUANGELIUM.

Dixit Simon Petrus ad Iesum: et reliqua.

"He forl['e]t ealle woruld-dhing, and dham Haelende anum folgode," swa swa
dhis godspel cwydh, dhe ge n['u] aet dhisre dhenunge gehyrdon.

"On dhaere t['i]de cwaedh Petrus se apostol to dham Haelende, Efne we
forleton ealle woruld-dhing, and dhe ['a]num fyligadh: hwaet dest dhu us
thaes to leane?" et reliqua.

Micel truwa hwearftlode on Petres heortan: he ['a]na spraec {394} for ealne
dhone heap, "We forleton ealle dhing." Hwaet forlet Petrus? He waes
fiscere, and mid dham craefte his teolode, and dheah h['e] spraec mid
micelre bylde, "We forleton ealle dhing." Ac micel he forl['e]t, and his
gebrodhru, dhadha h['i] forleton dhone willan to agenne. Theah hw['a]
forlaete micele aehta, and ne forlaet dha gitsunge, ne forlaet he ealle
dhing. Petrus forlet lytle dhing, scripp and net, ac he forlet ealle dhing,
dhadha he, for Godes lufon, nan dhing habban nolde. He cwaedh, "We fyligadh
dhe." Nis na fulfremedlic fela aehta to forlaetenne, buton he Gode folgige.
Sodhlice dha haedhenan udhwitan fela dhinga forleton, swa swa dyde
Socrates, sedhe ealle his aehta behwyrfde widh anum gyldenum wecge, and
sydhdhan awearp dhone wecg on w['i]dre s['ae], thaet seo gitsung dhaera
aehta his willan ne hr['e]mde, and abrude fram dhaere woruldlican lare dhe
he lufode: ac hit ne fremede him swa ged['o]n, fordhan dhe he ne fyligde
Gode, ac his agenum willan, and fordhi naefde dha heofenlican edlean mid
tham apostolum, the ealle woruld-dhing forsawon for Cristes lufon, and mid
gehyrsumnysse him fyligdon.

Petrus dha befr['a]n, "Hwaet sceal us getimian? We dydon swa swa dhu us
hete, hwaet dest dhu us to edleane? Se Haelend andwyrde, Sodh ic eow secge,
thaet ge dhe me fyligadh sceolon sittan ofer twelf d['o]msetl on dhaere
edcynninge, dhonne ic sitte on setle mines maegendhrymmes; and ge dhonne
demadh twelf Israhela maegdhum." Edcynninge he het thaet gemaenelice
aerist, on dham beodh ure lichaman ge-edcynnede to unbrosnunge, thaet is to
ecum dhingum. Tuwa we beodh on dhisum life acennede: seo forme acennednys
is flaesclic, of faeder and of meder; seo odher acennednys is gastlic,
dhonne we beodh ge-edcennede on dham halgan fulluhte, on dham us beodh
ealle synna forgyfene, dhurh dhaes Halgan Gastes gife. Seo dhridde
acennednys bidh on dham gemaenelicum aeriste, on dham beodh ure lichaman
ge-edcennede to unbrosnigendlicum lichaman.

On dham aeriste sittadh tha twelf apostoli mid Criste on heora {396}
domsetlum, and demadh tham twelf maeigdhum Israhela dheode. This
twelffealde getel haefdh micele getacnunge. Gif dha twelf maegdha ['a]na
beodh gedemede aet dham micclum dome, hwaet dedh thonne seo dhreotteodhe
maeigdh, Leui? Hwaet dodh ealle dheoda middangeardes? Wenst dhu thaet h['i]
beodh asyndrode fram dham dome? Ac dhis twelffealde getel is geset for
eallum mancynne ealles ymbhwyrftes, for dhaere fulfremednysse his
getacnunge. Twelf tida beodh on dham daege, and twelf mondhas on geare;
twelf heahfaederas sind, twelf witegan, twelf apostoli; and dhis getel
haefdh maran getacnunge dhonne dha ungelaeredan undergitan magon. Is nu
fordhi mid dhisum twelffealdum getele ealles middangeardes ymbhwyrft
getacnod.

Tha apostoli and ealle dha gecorenan dhe him geefenlaehton beodh deman on
dham micclum daege mid Criste. Thaer beodh feower werod aet dham dome, twa
gecorenra manna, and twa widhercorenra. Thaet forme werod bidh thaera
apostola and heora efenlaecendra, tha dhe ealle woruld-dhing for Godes
naman forleton: h['i] beodh dha demeras, and him ne bidh nan d['o]m
gedemed. Odher endebyrdnys bidh geleaffulra woruld-manna: him bidh d['o]m
gesett, swa thaet hi beodh asyndrede fram gemanan dhaera widhercorenra,
thus cwedhendum Drihtne, "Cumadh to me, ge gebletsode mines Faeder, and
onfodh thaet r['i]ce dhe eow is gegearcod fram frymdhe middangeardes." An
endebyrdnys bidh thaera widhercorenra, tha the cidhdhe haefdon to Gode, ac
h['i] ne beeodon heora geleafan mid Godes bebodum: dhas beodh fordemede.
Odher endebyrdnys bidh thaera haedhenra manna, the nane cydhdhe to Gode
naefdon: thisum bidh gelaest se apostolica cwyde, "Dha dhe butan Godes
['ae] syngodon, h['i] eac losiadh butan aelcere ['ae]." To dhisum twam
endebyrdnyssum cwedh thonne se rihtwisa Dema, "Gewitadh fram me, ge
awyrigedan, into dham ecum fyre, the is gegearcod deofle and his awyrgedum
gastum."

Thaet godspel cwydh fordh gyt, "Aelc dhaera dhe forlaet, for {398} minum
naman, faeder odhdhe moder, gebrodhru odhdhe geswystru, w['i]f odhdhe
bearn, land odhdhe gebytlu, be hundfealdum him bidh forgolden, and he
haefdh dhaer-to-eacan thaet ece l['i]f." Hundfeald getel is fulfremed, and
se dhe forlaet dha ateorigendlican dhing for Godes naman, he underfehdh tha
gastlican mede be hundfealdum aet Gode. Dhes cwyde belimpdh swydhe to
munuch['a]des mannum, dha dhe for heofenan r['i]ces myrhdhe forlaetadh
faeder, and moder, and flaesclice siblingas. H['i] underfodh manega
gastlice faederas and gastlice gebrodhru, fordhan dhe ealle thaes h['a]des
menn, dhe regollice lybbadh, beodh him to faederum and to gebrodhrum
getealde, and thaer-to-eacan h['i] beodh mid edleane thaes ecan lifes
gewelgode. Tha dhe ealle woruld-dhing be Godes haese forseodh, and on
gemaenum dhingum bigwiste habbadh, h['i] beodh fulfremede, and to dham
apostolum geendebyrde. Dha odhre dhe dhas gedhincdhe nabbadh, thaet hi
ealle heora aehta samod forlaetan magon, h['i] d['o]n thonne dhone dael for
Godes naman dhe him to onhagige, and him bidh be hundfealdum ['e]celice
geleanod swa hwaet swa h['i] be anfealdum hwilwendlice daeladh.

Micel tod['a]l is betwux tham gecyrredum mannum: sume h['i] geefenlaecadh
tham apostolum, sume h['i] geefenlaecadh Iudan, Cristes bel['ae]wan, sume
Annanian and Saphiran, sume Giezi. Tha dhe ealle gewitendlice dhing to
dhaera apostola efenlaecunge forseodh, for intingan thaes ['e]can lifes,
h['i] habbadh l['o]f and dha ['e]can edlean mid Cristes apostolum. Se dhe
betwux munecum drohtnigende, on mynstres aehtum mid f['a]cne swicadh, he
bidh Iudan gefera, dhe Crist belaewde, and his wite mid hellwarum
underfehdh. Se dhe mid twyfealdum gedhance to mynsterlicre drohtnunge
gecyrdh, and sumne dael his aehta daeldh, sumne him sylfum gehylt, and
naefdh naenne truwan to dham Aelmihtigan, thaet he him foresceawige
andlyfene and gew['ae]da and odhere neoda, he underfehdh thone awyrgedan
cwyde mid Annanian and Saphiran, the swicedon on heora agenum aehtum, and
mid faerlicum deadhe aetforan dham apostolum steorfende {400} afeollon. Se
dhe on muneclicere drohtnunge earfodhhylde bidh, and gyrndh dhaera dhinga
dhe h['e] on woruldlicere drohtnunge naefde, odhdhe begitan ne mihte, buton
twyn him genealaehdh se hreofla Giezi, thaes witegan cnapan, and thaet
thaet he on lichaman gedhrowade, thaet dhrowadh thes on his sawle. Se cnapa
folgode dham maeran witegan Eliseum: tha com him to sum rice mann of tham
leodscipe the is Siria geh['a]ten, his nama waes N['a]['a]m['a]n, and he
waes hreoflig. Tha becom h['e] to dham Godes witegan Eliseum, on Iudea
lande, and he dhurh Godes mihte fram dhaere codhe hine gehaelde. Tha bead
he dham Godes menn, for his haeldhe, deorwurdhe sceattas. Se witega him
andwyrde, "Godes miht the gehaelde, na ic. Ne underf['o] ic dhin feoh:
dhanca Gode dhinre gesundfulnysse, and br['u]c dhinra aehta."
N['a]['a]m['a]n dha gecyrde mid ealre his fare to his agenre leode.

Tha waes dhaes witegan cnapa, Gyezi, mid gitsunge undercropen, and of-arn,
dhone dhegen N['a]['a]m['a]n dhus mid wordum liccetende, "Nu faerlice comon
tweigra witegena bearn to minum lareowe: asend him twa scrud and sum pund."
Se dhegen him andwyrde, "Waclic bidh him swa lytel to sendenne; ac genim
feower scrud and twa pund." He dha gewende ongean mid tham sceattum, and
bediglode his faer widh thone witegan. Se witega hine befr['a]n, "Hwanon
come dhu, Giezi?" He andwyrde, "Leof, naes ic on nanre fare." Se witega
cwaedh, "Ic geseah, dhurh Godes G['a]st, tha se dhegen alyhte of his
craete, and eode togeanes dhe, and dhu name his sceattas on feo and on
reafe. Hafa dhu eac fordh mid dham sceattum his hreoflan, dhu and eal dhin
ofspring on ecnysse." And h['e] gewende of his gesihdhe mid snaw-hwitum
hreoflan beslagen.

Is nu fordhi munuch['a]des mannum mid micelre gecnyrdnysse to forbugenne
dhas yfelan gebysnunga, and geefenlaecan tham apostolum, thaet h['i], mid
him and mid Gode, thaet ['e]ce l['i]f habban moton. Amen.

JUNE XXX.

THE NATIVITY OF ST. PAUL THE APOSTLE.

The church of God celebrates this day in honour of the great Apostle PAUL,
for he is called the teacher of all nations: though his martyrdom, for true
doctrine, was accomplished with the blessed Peter's. He had from childhood
been bred up in the old law, and by great diligence was therein deeply
imbued. After Christ's passion, when the true faith had sprung up through
the preaching of the apostles, he persecuted christian men through his
ignorance, and set them in prison, and was also consenting to the slaying
of the first {387} martyr Stephen: it is not, however, read of him that he
killed any man with his own hands.

"He took then letters of the high priests for the city of Damascus, that he
might bind the christians that he found in the city, and lead them to
Jerusalem. Then it happened on the journey that a great light came suddenly
on him, and prostrated him on the earth, and he heard a voice from above
thus saying, Saul, Saul, why persecutest thou me? Evil will it be to thee
to spurn against the goad. He then in great fright answered the voice, Who
art thou, dear Lord? The calling of the divine voice answered him, I am
Jesus whom thou persecutest: but arise now, and go forth to the city; there
shall it be said unto thee what it befitteth thee to do. He arose then with
blinded eyes, and his companions led him thus blind to the city. And there
abiding he tasted neither meat nor drink for a space of three days."

"There was then a servant of God within the city, his name was Ananias, to
whom the Lord spake in these words, Ananias, arise, and go to my servant
Saul, who is praying for my mercy with earnest mind. He answered the divine
voice, My Saviour, how may I speak to him who is the persecutor of thy
saints, through the power of the chief priests? The Lord said, Go as I have
said to thee, for he is to me a chosen vessel, to bear my name to nations,
and to kings, and to the children of Israel; and he shall suffer much for
my name. Ananias went then to the chosen champion, and set his hands upon
him with this greeting, Saul, my brother, Jesus, who spake to thee on the
way, hath sent me to thee, that thou mayest see, and be filled with the
Holy Ghost. Then with these words there fell as it were films from his
eyes, and he straightways received sight, and submitted to baptism. He
continued then some few days with the servants of God within the city, and
with great boldness preached to the Jews, that Christ, whom they had
denied, is the Son of Almighty God. They were greatly astonished, and said,
What! is not this {389} the cruel persecutor of christian men: how
preacheth he the faith of Christ? But Saul increased much in strength, and
shamed the Jews, with steadfastness verifying that Christ is the Son of
God."

"Then after many days the Jews deliberated how they might kill the champion
of God, and set wards at every gate of the city. Paul got knowledge of
their machination, and the christians took him, and let him down over the
wall in a basket. And he went again to Jerusalem, and announced himself to
the holy fellowship of Christ's family, and made known to them how Jesus
had spoken to him from heaven. After some time a voice came from the Holy
Ghost, to the faithful company, thus saying, Send Paul and Barnabas to the
work for which I have chosen them. The holy fellowship then, by God's
command and election, sent them to teach all countries concerning the
coming of Christ for the redemption of the world."

"Thus was Barnabas Paul's companion in preaching for a long time, when at
last it seemed good to them to go apart, and they did so. Paul was then
filled and comforted with the grace of the Holy Ghost, and went to many
countries, sowing God's seed. In one city he was twelve months, in one two
years, in one three, and appointed bishops, and mass-priests, and servants
of God; he went afterwards to another country, and did in like manner. But
he sent back letters to those whom he before had taught, and so by those
letters stimulated and confirmed them in the way of life."

We will now run over this reading with a short exposition, and explain any
obscurity there may be contained in it. Paul persecuted christian men, not
with hate, as the Jews did, but he was a partizan and defender of the old
law with great steadfastness: he thought that the faith of Christ was an
adversary to the old covenant: but Jesus who had established the old law by
divers miracles, the same afterwards by his {391} presence changed it to
truth, according to its ghostly signification. Now Paul knew not the
ghostly signification of that law, and was therefore its advocate, and a
persecutor of the faith of Christ. God Almighty, who knows all things, saw
his thoughts, that he did not persecute faithful men from rancour, but for
the defence of the old law, and spake to him from heaven, thus saying,
"Saul, why persecutest thou me? I am the Truth which thou defendest; cease
from persecution: hurtful will it be to thee to spurn against the goad. If
the ox spurneth against the goad, it hurteth himself; so also harmeth thee
thy warfare against me." He said, "Why persecutest thou me?" because he is
the head of christian men, and bewails whatsoever his limbs suffer on
earth, as he said through his prophet, "He who toucheth you, it shall be to
me as painful as if he touched the sight of my eye." He was prostrated,
thus saying, "Who art thou, Lord?" His pride was prostrated, and true
humility was raised up in him. He fell unrighteous, and was raised
righteous. Falling he lost bodily sight, rising he received his mind's
enlightening. Three days he continued without sight, because he had denied
the resurrection of Christ on the third day.

Ananias signifies in the Hebrew tongue, _sheep_. The gentle sheep then
baptized the impious Saul, and made him the pious Paul. He baptized the
wolf and made him a lamb. He changed his name with his character; and he
was then a true proclaimer of God's church, who had before afflicted it
with fierce persecution. He would flee from the machination of the Jewish
people, and consented to be let down in a basket over the wall: not because
he would not suffer death for the faith of Christ, but because he would
flee from immature death; for he had first to gain many a man to God by his
great wisdom, and afterwards with great honour stretch out his neck to
martyrdom. Much greater torments he suffered afterwards for Christ's name,
than he had ordered for {393} christian men before his conversion. Saul the
impious scourged the christians, but after his conversion the pious Paul
for the name of Christ was often scourged. Once he was stoned almost to
death, so that his persecutors left him for dead, but in the morning he
arose and went about his preaching. He was frequently in great peril, both
by sea and by land, in the waste, among thieves, from hunger and from
thirst, and from many watchings, from cold, and from nakedness, and from
many prisons: he so hastened with his preaching, as though he would bring
all mankind to God's kingdom: as well with precepts as with prayers and
with letters, he ever stimulated to the will of God. He was led to heaven
as far as the third flooring, and there he saw and heard God's secret,
which he might not make known to any man. He bewailed with weeping the sins
of other men, and to all the faithful he showed fatherly love. By his
handicraft he toiled for his own and his companions' support, and in
addition thereto there was nothing known in true piety which his
instruction did not confirm. The other apostles lived, by God's command, by
their teaching, free from danger; but, nevertheless, Paul alone, who by
worldly craft was a tent-wright, would not receive the sustenance allowed,
but by his own toil provided for his own and his companions' need. His
precepts and his acts are to us inscrutable, but happy will he be who obeys
his admonitions with diligence.

GOSPEL.

Dixit Simon Petrus ad Jesum: et reliqua.

"He forsook all worldly things, and followed Jesus only," as this gospel
says, which ye now at this service have heard.

"At that time Peter the apostle said to Jesus, Behold we have left all
worldly things, and follow thee only: what wilt thou do for us in reward
thereof?" etc.

Great trust revolved in the heart of Peter: he alone spake {395} for the
whole company, "We have forsaken all things." What did Peter forsake? He
was a fisher, and by that craft provided for himself, and yet he spake with
great boldness, "We have forsaken all things." But he and his brothers
forsook much, when they forsook the will to possess. Though any one forsake
great possessions, and forsake not avarice, he forsakes not all things.
Peter forsook little things, scrip and net, but he forsook all things,
when, for love of God, he would have nothing. He said, "We follow thee." It
is not complete to forsake many possessions, unless a man follow God. For
the heathen philosophers forsook many things, as Socrates did, who
exchanged all his possessions for a wedge of gold, and then cast the wedge
into the wide sea, that desire of possessions might not obstruct his will,
and draw it from the worldly lore that he loved: but it profited him not so
to do, because he did not follow God, but his own will, and had not
therefore heavenly reward with the apostles, who, for love of Christ,
despised all worldly things, and with obedience followed him.

Peter then asked, "What shall become of us? We have done as thou
commandedst us, what wilt thou do for us in reward? Jesus answered, Verily
I say unto you, that ye who follow me shall, at the regeneration, sit on
twelve judgement-seats, when I shall sit on the seat of my majesty; and ye
then shall judge the twelve tribes of Israel." He called the common
resurrection, regeneration, at which our bodies will be regenerated to
incorruption, that is to eternity. Twice we are born in this life: the
first birth is fleshly, of father and of mother; the second birth is
ghostly, when we are regenerated at the holy baptism, in which all our sins
will be forgiven us, through grace of the Holy Ghost. The third birth is at
the common resurrection, at which our bodies will be regenerated to
incorruptible bodies.

At the resurrection the twelve apostles will sit with Christ {397} on their
judgement-seats, and will judge the twelve tribes of the people of Israel.
This twelvefold number has great signification. If the twelve tribes only
will be judged at the great doom, what then will the thirteenth tribe,
Levi, do? What will do all the nations of the world? Thinkest thou that
they will be sundered from the doom? But this twelvefold number is set for
all mankind of all the orb, for the perfectness of its signification. There
are twelve hours in the day, and twelve months in the year; there are
twelve patriarchs, twelve prophets, twelve apostles; and this number has a
greater import than the unlearned may understand. By this twelvefold number
therefore the orb of the whole earth is now signified.

The apostles and all the chosen who imitated them will be judges on the
great day with Christ. There will be four assemblages at the great doom,
two of chosen men, and two of rejected. The first assemblage will be of the
apostles and their imitators, who forsook all worldly things for the name
of God: they will be the judges, and to them shall no judgement be judged.
The second class will be of faithful men of this world: on them will doom
be set, so that they will be sundered from the fellowship of the rejected,
the Lord thus saying, "Come to me, ye blessed of my Father, and receive the
kingdom which is prepared for you from the beginning of the world." One
class will be of those rejected, who had knowledge of God, but did not
cultivate their faith with God's commandments: these will be condemned. The
other class is of those heathen men, who have had no knowledge of God: on
these will be fulfilled the apostolic sentence, "Those who have sinned
without God's law, shall perish also without any law." To these two classes
the righteous Judge will then say, "Depart from me, ye accursed, into the
everlasting fire, which is prepared for the devil and his accursed
spirits."

The gospel says yet further, "Everyone who forsaketh, {399} for my name,
father or mother, brothers or sisters, wife or children, land or dwellings,
shall be requited an hundredfold, and he shall have, in addition thereunto,
everlasting life." An hundredfold number is perfect, and he who forsakes
perishable things for the name of God, will receive from God ghostly meed
an hundredfold. This saying is especially applicable to men of monastic
order, who, for the joy of heaven's kingdom, forsake father, and mother,
and fleshly relations. They receive many ghostly fathers and ghostly
brothers, for all men of that order, who live after rule, are accounted as
their fathers and brothers, and, in addition thereto, they will be enriched
with the reward of everlasting life. Those who, at God's behest, despise
all worldly things, and have their subsistence in common, are perfect, and
will be classed with the apostles. Others, who have not the merit of being
able to forsake all their possessions together, let them then give, for the
name of God, what portion it may please them, and they will be eternally
rewarded an hundredfold for whatsoever they singly and temporarily
distribute.

There is a great difference among converted men: some imitate the apostles,
some imitate Judas the betrayer of Christ, some Ananias and Sapphira, some
Gehazi. Those who, in imitation of the apostles, despise all transitory
things for the sake of everlasting life, shall have praise and everlasting
reward with Christ's apostles. He who, living among monks, guilefully
deceives in the property of the monastery, will be the companion of Judas,
who betrayed Christ, and will receive his punishment with the inmates of
hell. He who with twofold thoughts turns to monastic life, and bestows one
part of his property, holds one to himself, and has no trust in the
Almighty, that he will provide for him food and garments and other needs,
will receive the accursed sentence with Ananias and Sapphira, who deceived
in their own property, and fell dying with sudden death before the
apostles. {401} He who in monastic life is ill-inclined, and yearns for the
things which he had not in worldly life nor could obtain, without doubt to
him approximates the leper Gehazi, the prophet's servant, and that which he
suffered in body, this suffers in his soul. The servant followed the great
prophet Elisha: then there came to him a rich man of the nation which is
called Syria, his name was Naaman, and he was leprous. He came then to
God's prophet, Elisha, in Judea, and he, through God's might, healed him
from that disease. He then offered to the man of God, for his health,
precious treasures. The prophet answered him, "God's might hath healed
thee, not I. I will not receive thy money: thank God for thy health, and
enjoy thy possessions." Naaman then returned with all his company to his
own people.

Then was the prophet's servant, Gehazi, beguiled by avarice, and he ran
off, the officer Naaman thus deceiving by words, "Now suddenly the sons of
two prophets are come to my master: send him two garments and a pound." The
officer answered him, "It will be mean to send him so little; but take four
garments and two pounds." He then returned with the treasures, and
concealed his journey from the prophet. The prophet asked him, "Whence
comest thou, Gehazi?" He answered, "Sir, I was on no journey." The prophet
said, "I saw through the Spirit of God, that the officer alighted from his
chariot, and went towards thee, and thou tookest his treasures in money and
in raiment. Have also henceforth with the treasures his leprosy, thou and
all thy offspring for ever." And he turned from his sight stricken with
snow-white leprosy.

Now it is therefore for monastic men to shun with great care these evil
examples, and to imitate the apostles, that they, with them and with God,
may have everlasting life. Amen.

* * * * *

{402} DOMINICA XI. POST PENTECOSTEN.

Cum adpropinquaret Iesus Hierusalem: et reliqua.

"On sumere tide waes se Haelend farende to Hierusalem: dhadha he
genealaehte thaere ceastre and h['e] h['i] geseah, dha weop h['e] ofer
h['i]:" et reliqua.

Gregorius se trahtnere cwaedh, thaet se Haelend beweope dhaere ceastre
toworpennysse, dhe gelamp aefter his dhrowunge, for dhaere wrace heora
m['a]ndaeda, thaet h['i] dhone heofenlican Aedheling m['a]nfullice acwellan
woldon. He spraec mid woplicre stemne, na to dham weorc-st['a]num, odhdhe
to dhaere getimbrunge, ac spraec to dham ceastergewarum, tha h['e] mid
faederlicere lufe besargode, fordhan dhe h['e] wiste heora forwyrd
hraedlice toweard. Feowertig geara fyrst Godes mildheortnys forl['e]t dham
waelhreowum ceastergewarum to behreowsunge heora m['a]ndaeda, ac h['i] ne
gymdon nanre daedbote, ac maran m['a]ndaeda gefremedon, swa thaet h['i]
oftorfodon mid stanum dhone forman Godes cydhere Stephanum, and Iacobum,
Iohannes brodher, beheafdodon. Eac dhone rihtwisan Iacobum h['i] ascufon of
dham temple, and acwealdon, and ehtnysse on dha odhre apostolas setton. Seo
Godes geladhung, the on dhaere byrig, aefter Cristes dhrowunge, under tham
rihtwisan Iacobe drohtnigende waes, ferde eal samod of dhaere byrig to anre
w['i]c widh dha ['e]['a] Iordanen; fordhan dhe him com to Godes h['ae]s,
thaet hi sceoldon fram dhaere m['a]nfullan stowe faran, aerdham dhe seo
wracu come. God dha oncneow thaet dha Iudeiscan nanre d['ae]dbote ne
gymdon, ac m['a] and m['a] heora m['a]ndaeda geyhton: sende him dha to
Romanisc folc, and h['i] ealle fordyde.

Uespasianus hatte se casere, dhe on dham dagum geweold ealles middangeardes
cynedomes. S['e] asende his sunu Titum to oferwinnenne dha earman
Iudeiscan. Tha gel['a]mp hit swa thaet h['i] waeron gesamnode binnan dhaere
byrig Hierusalem, six hund dhusend manna, swylce on anum cwearterne
beclysede; and h['i] wurdon dha utan ymbsette mid Romaniscum here swa lange
thaet dhaer fela dhusenda mid hungre wurdon acwealde; and for dhaere menigu
man ne mihte h['i] bebyrigan, ac awurpon {404} dha l['i]c ofer dhone weall.
Sume dheah for maeiglicre sibbe h['i] bebyrigan woldon, ac h['i] hraedlice
for maegenleaste swulton. Gif hwa hwaet lytles aeniges bigwistes him sylfum
gearcode, him scuton sona to reaferas, and dhone mete him of dham mudhe
abrudon. Sume h['i] cuwon heora gesc['y], sume heora haetera, sume streaw,
for dhaere micclan angsumnysse dhaes hatan hungres. Hit nis na gedafenlic
thaet we on dhisum halgan godspelle ealle dha sceamlican yrmdhu gereccan
the gelumpon dham ymbsettum Iudeiscum, aerdhan dhe hi on hand g['a]n
woldon. Weardh dha se maesta dael dhaera arleasra mid tham bysmerlicum
hungre adyd, and tha lafe dhaes hungres ofsloh se Romanisca here, and dha
burh grundlunga towurpon, swa thaet dhaer ne bel['a]f st['a]n ofer
st['a]ne, swa swa se Haelend ['ae]r mid wope gew['i]tegode. Thaera cnapena
dhe binnan syxtyne geara ylde waeron, hund-nigontig dhusenda h['i] tosendon
to gehwylcum leodscipum to dheowte, and on dham earde ne bel['a]f nan dhing
dhaes awyrgedan cynnes. Seo burh weardh sydhdhan on odhre st['o]we
getimbrod, and mid dham Sarasceniscum gesett.

Se Haelend geswutelode for hwilcum intingan dheos tostencednys thaere byrig
gelumpe, dhadha h['e] cwaedh, "Fordhan the dhu ne oncneowe dhone timan
dhinre geneosunge." He geneosode dha buruhware dhurh his menniscnysse, ac
h['i] naeron his gemyndige, nadhor ne dhurh lufe ne thurh ege. Be dhaere
gymeleaste spraec se witega mid ceorigendre stemne, dhus cwedhende, "Storc
and swalewe heoldon dhone timan heora to-cymes, and this folc ne oncneow
Godes d['o]m." Drihten cwaedh to dhaere byrig, "Gif thu wistest hwaet the
toweard is, thonne weope dhu mid me. Witodlice on dhisum daege thu wunast
on sibbe, ac dha toweardan wraca sind nu bediglode fram dhinum eagum." Seo
buruhwaru waes wunigende on woruldlicere sibbe, thatha heo orsorhlice waes
underdheodd flaesclicum lustum, and hwonlice h['o]gode ymbe dha toweardan
yrmdha, dhe hyre dha-gyt bediglode waeron. Gif heo dhaere yrmdhe forewittig
waere, ne mihte heo mid orsorgum mode dhaere gesundfulnysse andweardes
lifes brucan.

{406} Drihten adraefde of dham temple dha c['y]pmen, thus cwedhende, "Hit
is awriten, thaet min h['u]s is gebed-h['u]s, and ge hit habbadh gedon
sceadhum to screafe." Thaet tempel waes Gode gehalgod, to his dhenungum and
lofsangum, and to gebedum dham geleaffullum; ac dha gytsigendan
ealdor-biscopas gedhafedon thaet dhaer cyping binnan gehaefd waere.
Drihten, dhadha he thaet unriht geseah, he worhte ['a]ne swipe of r['a]pum,
and h['i] ealle mid gebeate ['u]t-ascynde. Theos todraefednys getacnode dha
toweardan toworpennysse dhurh thone Romaniscan here, and se hryre gel['a]mp
swydhost thurh gyltas dhaera ealdor-biscopa dhe, binnan dham temple
wunigende, mid gehywedre halignysse thaes folces l['a]c underfengon, and
dhaera manna ehton dhe butan lace thaet tempel gesohton. Hwaet waes thaet
tempel buton swylce sceadhena scraef, thatha dha ealdor-biscopas mid
swylcere gytsunge gefyllede waeron, and dha leaslican ceapas binnan dham
Godes huse gedhafedon? Hit is on odhrum godspelle awriten, thaet dhaer
saeton myneteras, and dhaer waeron gecype hrydheru, and sc['e]p, and
culfran. On dham dagum, aefter gesetnysse dhaere ealdan ['ae], man offrode
hrydheru, and sc['e]p, and culfran, for getacnunge Cristes dhrowunge: dha
tihte seo gitsung tha sacerdas thaet man dhillic orf thaer to ceape haefde,
gif hw['a] feorran come, and wolde his l['a]c Gode offrian, dhaet h['e] on
gehendnysse to bicgenne gearu haefde. Drihten dha adraefde dhillice cypan
of dham halgan temple, fordhan dhe hit naes to nanum ceape araered, ac to
gebedum.

"Him dha to genealaehton blinde and healte, and he hi gehaelde, and waes
laerende thaet folc daeghwomlice binnan dham temple." Se mildheorta
Drihten, dhe laet scinan his sunnan ofer dha rihtwisan and unrihtwisan
gelice, and sent renas and eordhlice waestmas g['o]dum and yfelum, nolde
ofteon his lare tham dhwyrum Iudeiscum, fordhan dhe manega waeron g['o]de
betwux tham yfelan, the mid dhaere lare gebeterode waeron, theah dhe dha
thwyran hyre widhcwaedon. H['e] eac mid wundrum dha lare getrymde, thaet
dha gecorenan dhy geleaffulran waeron: and dha widhercorenan nane beladunge
nabbadh, fordhan dhe h['i] ne {408} dhurh godcunde tacna, ne thurh
l['i]flice lare, tham sodhfaestan Haelende gelyfan noldon. Nu cwydh se
eadiga Gregorius, thaet heora toworpennys haefdh sume gelicnysse to
gehwilcum thwyrlicum mannum, the blissiadh on yfel-daedum, and on dham
wyrstan dhingum faegniadh. Swilcera manna besargadh se mildheorta Drihten
daeghwomlice, sedhe dha tha losigendlican buruhware mid tearon bem['ae]nde.
Ac gif h['i] oncneowon dha genidherunge the him onsihdh, h['i] mihton h['i]
sylfe mid sarigendre stemne heofian.

Sodhlice dhaere losigendlican sawle belimpdh thes aefterfiligenda cwyde,
"On dhysum daege thu wunast on sibbe, ac seo towearde wracu is nu bediglod
fram dhinum eagum." Witodlice seo dhwyre sawul is on sibbe wunigende on
hire daege, thonne heo on gewitendlicere tide blissadh, and mid wurdhmyntum
bidh up-ahafen, and on hwilwendlicum bricum bidh ungefoh, and on
flaesclicum lustum bidh tolysed, and mid nanre fyrhte thaes toweardan wites
ne bidh geegsod, ac bedygeladh hire sylfre dha aefterfiligendan yrmdha;
fordhan gif heo embe dha smeadh, thonne bidh seo woruldlice bliss mid
thaere smeagunge gedrefed. Heo haefdh dhonne sibbe on hire daege, dhonne
heo nele dha andweardan myrhdhe gew['ae]can mid n['a]nre care thaere
toweardan ungesaeldhe, ac gaedh mid beclysedum eagum to dham witnigendlicum
fyre. Seo sawul dhe on dhas wisan nu drohtnadh, heo is to geswencenne
dhonne dha rihtwisan blissiadh; and ealle dha ateorigendlican dhing, the
heo nu to sibbe and blisse taladh, beodh hire dhonne to byternysse and to
ceaste awende; fordhan dhe heo micele sace widh h['i] sylfe haefdh, hw['i]
heo dha genidherunge, dhe heo dhonne dholadh, nolde aer on life mid aenigre
carfulnysse foresceawian. Be dham is awriten, "Eadig bidh se man the symle
bidh forhtigende; and sodhlice se heardmoda befyldh on yfel." Eft on odhre
stowe mynegadh thaet halige gewrit, "On eallum dhinum weorcum beo dhu
gemyndig thines endenextan daeges, and on ecnysse dhu ne syngast."

Seo halige raeding cwydh, "Se tyma cymdh thaet dhine fynd dhe ymbsittadh
mid ymbtrymminge, and dhe on aelce healfe {410} genyrwiadh, and to eordhan
the astreccadh, and dhine bearn samod dhe on dhe sind." Thaera sawla fynd
sind dha hellican gastas the besittadh thaes mannes fordhsidh, and his
sawle, gif heo fyrenful bidh, to dhaere geferr['ae]dene heora agenre
genidherunge mid micelre angsumnysse laedan willadh. Tha deoflu aeteowiadh
thaere synfullan sawle aegdher ge hyre yfelan gedhohtas, and dha
derigendlican spraeca, and dha m['a]nfullan daeda, and h['i] mid
maenigfealdum dhreatungum geangsumiadh, thaet heo on dham fordhsidhe
oncn['a]we mid hwilcum feondum heo ymbset bidh, and dheah n['a]n ut-faer ne
gemet, hu heo dham feondlicum gastum odhfleon mage. To eordhan heo bidh
astreht dhurh hire scylda oncnawennysse, dhonne se lichama the heo on
leofode to duste bidh formolsnod. Hire bearn on deadhe hreosadh, dhonne dha
['u]nalyfedlican gedhohtas, dhe heo nu acendh, beodh on dhaere endenextan
wrace eallunga toworpene, swa swa se sealm-sceop be dham gyddigende sang,
"Nelladh ge getruwian on ealdormannum, ne on manna bearnum, on dham nis nan
h['ae]l. Heora gast gewit, and h['i] to eordhan gehwyrfadh, and on dham
daege losiadh ealle heora gedhohtas."

Sodhlice on dham godspelle fyligdh, "And h['i] ne forl['ae]tadh on dhe
st['a]n ofer st['a]ne." Thaet dhwyre mod, thonne hit geh['y]pdh yfel ofer
yfele, and thwyrnysse ofer thwyrnysse, hwaet dedh hit buton swilce hit
lecge st['a]n ofer st['a]ne? Ac dhonne seo sawul bidh to hire witnunge
gelaed, dhonne bidh eal seo getimbrung hire smeagunge toworpen; fordhan dhe
heo ne oncneow dha t['i]d hire geneosunge. On manegum gemetum geneosadh se
Aelmihtiga God manna sawla; hwiltidum mid lare, hwilon mid wundrum, hwilon
mit untrumnyssum; ac gif heo dhas geneosunga forgymeleasadh, dham feondum
heo bidh betaeht on hire geendunge, to ecere witnunge, tham dhe heo ['ae]r
on life mid healicum leahtrum gehyrsumode. Thonne beodh dha hire witneras
on dhaere hellican susle, dha dhe ['ae]r mid mislicum lustum hi to dham
leahtrum forspeonon.

Drihten eode into dham temple, and mid swipe dha cypan ut-adraefde. Tha
cypmen binnon dham temple getacnodon {412} unrihtwise l['a]reowas on Godes
geladhunge. Dhaer waeron gecype oxan, and sc['e]p, and culfran, and thaer
saeton myneteras. Oxa teoladh his hlaforde, and se lareow syldh oxan on
Godes cyrcan, gif he begaedh his hlafordes teolunga, thaet is, gif he
bodadh godspel his underdheoddum, for eordhlicum gestreonum, and na for
godcundre lufe. Mid sceapum he mangadh, gif he dysigra manna herunga cepdh
on arfaestum weorcum. Be swylcum cwaedh se Haelend, "Hi underfengon edlean
heora weorca;" thaet is se hlisa idelre herunge, dhe him gecweme waes.

Se l['a]reow bidh culfran cypa, the nele dha gife, dhe him God forgeaf
butan his geearnungum, odhrum mannum butan sceattum nytte d['o]n; swa swa
Crist sylf taehte, "Butan ceape ge underfengon dha gife, sylladh h['i]
odhrum butan ceape." Se dhe mid gehywedre halignysse him sylfum teoladh on
Godes geladhunge, and nateshw['o]n ne caradh ymbe Cristes teolunge, se bidh
untwylice mynet-cypa getalod. Ac se Haelend todraefdh swylce cypan of his
huse, dhonne h['e] mid genidherunge fram geferraedene his gecorenra h['i]
totwaemdh.

"Min h['u]s is gebed-h['u]s, and ge hit habbadh ged['o]n sceadhum to
scraefe." Hit get['i]madh forwel oft thaet dha dhwyran becumadh to micclum
h['a]de on Godes geladhunge, and h['i] dhonne gastlice ofsleadh mid heora
yfelnysse heora underdheoddan, dha dhe h['i] sceoldon mid heora benum
gel['i]ffaestan. Hwaet sind dhyllice buton sceadhan? Anes gehwilces
geleaffulles mannes m['o]d is Godes h['u]s, swa swa se apostol cwaedh,
"Godes tempel is halig, thaet ge sind." Ac thaet m['o]d ne bidh na
gebed-h['u]s, ac sceadhena scraef, gif hit forlysdh unscaedhdhignysse and
bilewitnysse sodhre halignysse, and mid dhwyrlicum gedhohtum h['o]gadh
odhrum dara.

"And he waes taecende daeghwomlice binnan dham temple." Crist laerde dha
thaet folc on his andweardnysse, and he laerdh nu daeghwomlice geleaffulra
manna m['o]d mid godcundre l['a]re smeadhancellice, thaet h['i] yfel
forbugon and g['o]d gefremman. Ne bidh na fulfremedlic tham gelyfedan thaet
h['e] yfeles geswice, buton h['e] g['o]d gefremme. Se eadiga Gregorius
cwaedh, "Mine gebrodhru, ic wolde eow ane lytle race gereccan, seo maeig
dhearle eower m['o]d getimbrian, gif ge mid gymene h['i] gehyran {414}
wylladh. Sum aedhelboren mann waes on dhaere scire Ualeria, se waes
geh['a]ten Crisaurius, se waes swa micclum mid leahtrum afylled swa micclum
swa h['e] waes mid eordhlicum welum gewelgod. He waes todhunden on
modignysse, and his flaesclicum lustum underdheod, and mid ungefohre
gytsunge ontend. Ac dhadha God gemynte his yfelnysse to geendigenne, dha
weardh h['e] geuntrumod, and to fordhsidhe gebroht. Tha on dhaere ylcan
tide the h['e] geendian sceolde, dha beseah h['e] up, and stodon him abutan
swearte gastas, and mid micclum dhreate him onsigon, thaet h['i] his sawle
on dham fordhsidhe mid him to hellicum clysungum gegripon. He ong['a]nn dha
bifian and bl['a]cian, and ungefohlice swaetan, and mid micclum hreame
fyrstes biddan, and his sunu Maximus, dhone ic geseah munuc sydhdhan, mid
gedrefedre stemne clypode, and cwaedh, Min cild, Maxime, gehelp min; onfoh
me on dhinum geleafan: naes ic dhe derigende on aenigum dhingum. Se sunu
dha Maximus mid micclum heofe gedrefed, him to c['o]m. H['e] wand tha swa
swa wurm; ne mihte gedholian tha egeslican gesihdhe dhaera awyrgedra gasta.
H['e] wende hine to wage, dhaer hi him aetwaeron; he wende eft ongean,
thaer h['e] h['i] funde. Thadha h['e] swa swidhe geancsumod his sylfes
['o]rwene waes, dha hrymde h['e] mid micelre stemne, and dhus cwaedh,
Laetadh me fyrst odh to merigen, huru-dhinga fyrst odh to merigen: ac mid
dhisum hreame dha blacan fynd tugon dha sawle of dham lichaman, and aw['e]g
gelaeddon." Be dham is swutol, thaet seo gesihdh him weardh aeteowod for
odhra manna beterunge, na for his agenre. La hwaet fremode him, dheah dhe
h['e] on fordhsidhe tha sweartan gastas gesawe, dhonne he ne moste thaes
fyrstes habban dhe he gewilnode? Ac uton we beon carfulle, thaet ure tima
mid ydelnysse ['u]s ne losige, and we dhonne to wel-daedum gecyrran willan,
dhonne us se deadh to fordhsidhe gedhreatadh.

Thu, Aelmihtiga Drihten, gemiltsa us synfullum, and urne fordhsidh swa
gefada, thaet we, gebettum synnum, aefter dhisum frecenfullum life, dhinum
halgum geferlaehte beon moton. Sy dhe l['o]f and wuldor on ealra worulda
woruld. Amen.

{403} THE ELEVENTH SUNDAY AFTER PENTECOST.

Cum adpropinquaret Jesus Hierusalem: et reliqua.

"On a time Jesus was going to Jerusalem: when he came near to the city and
saw it, he wept over it," etc.

Gregory the expounder said, that Jesus bewailed the overthrow of the city,
which happened after his passion, in vengeance of their crimes, because
they would sinfully slay the heavenly Prince. He spake with weeping voice,
not to the work-stones, nor to the building, but spake to the inhabitants,
whom he bewailed with fatherly love, because he knew that their destruction
was speedily to take place. A space of forty years the mercy of God left
the cruel inhabitants for repentance of their crimes, but they cared for no
penitence, but perpetrated greater crimes, so that they slew with stones
Stephen, the first martyr of God, and beheaded James, the brother of John.
The righteous James also they thrust from the temple, and slew, and raised
persecution against the other apostles. The congregation of God which,
after Christ's passion, was continuing in the city under the righteous
James, went all together from the city to a village on the river Jordan;
for God's command had come to them, that they should go from the wicked
place, ere the vengeance came. God knew then that the Jews cared for no
penitence, but more and more increased their crimes: he therefore sent to
them the Roman people, and they ruined them all.

Vespasian the emperor was called, who in those days ruled the kingdom of
the whole world. He sent his son Titus to conquer the miserable Jews. It
then so happened that they were assembled within the city of Jerusalem, six
hundred thousand men, enclosed as it were in a prison; and they were
surrounded without by the Roman army so long that many thousands were
killed by hunger; and they could not bury them by reason of the number, but
cast the corpses over the {405} wall. Some, however, would bury them for
the sake of kinship, but they soon died from weakness. If any one had
provided any little sustenance for himself, robbers would suddenly rush on
him, and pull the meat from his mouth. Some chewed their shoes, some their
garments, some straw, for the great anguish of hot hunger. It is not
fitting that we, in this holy gospel, recount all the shameful miseries
which befell the besieged Jews before they would yield. The greater part of
the wicked ones was then destroyed by the ignominious famine, and the Roman
host slew the leavings of the famine, and razed the city to the ground, so
that there remained not stone over stone, as Jesus had erewhile with
weeping prophesied. Of boys who were within sixteen years of age, they sent
ninety thousand to all nations in slavery, and in the country there
remained nothing of the accursed race. The city was afterwards built in
another place, and peopled with Saracens.

Jesus showed for what cause this dispersion of the city happened, when he
said, "Because thou knewest not the time of thy visitation." He visited the
inhabitants in his humanity, but they were not mindful of him, neither by
love nor by fear. Of that heedlessness the prophet spake with lamenting
voice, thus saying, "The stork and the swallow keep the time of their
coming, and this people knew not the doom of God." The Lord said to the
city, "If thou knewest what is to befall thee, then wouldst thou weep with
me. Verily on this day thou dwellest in peace, for the vengeances to come
are now hidden from thine eyes." The inhabitants were dwelling in worldly
peace, while they were heedlessly subservient to fleshly lusts, and little
thought of the miseries to come, which were yet hidden from them. If they
had been foreknowing of that misery, they could not with heedless mind have
enjoyed the prosperity of the present life.

{407} The Lord drove the chapmen from the temple, thus saying, "It is
written, that my house is a house of prayer, and ye have made it a den for
thieves." The temple was hallowed to God, for his services, and songs of
praise, and prayers of the faithful; but the covetous high-priests allowed
chapping to be held therein. The Lord, when he saw that wickedness, made a
scourge of ropes, and with beating hurried them all out. This dispersion
betokened the future destruction by the Roman army, and the ruin happened
chiefly through the sins of the high-priests, who, dwelling within the
temple, with pretended holiness received the people's offerings, and
persecuted those men who sought the temple without offerings. What was that
temple but, as it were, a den of thieves, when the chief priests were
filled with such covetousness, and allowed false bargains within the house
of God? It is written in another gospel, that there sat moneyers, and there
were oxen for sale, and sheep, and doves. In those days, according to the
institute of the old law, they offered oxen, and sheep, and doves, in token
of Christ's passion: then covetousness stimulated the priests to have such
animals there for sale, that, if any one came from afar, and would offer
his gift to God, he might have it ready at hand to buy. The Lord then drove
such chapmen from the holy temple, because it was not raised for any
trading, but for prayers.

"Then the blind and the halt drew near unto him, and he healed them, and
was teaching the folk daily within the temple." The merciful Lord, who lets
his sun shine over the righteous and unrighteous alike, and sends rains and
earthly fruits to the good and evil, would not withdraw his instruction
from the perverse Jews, because many were good among the evil, who were
bettered by that instruction, although the perverse opposed it. He also
confirmed his instruction by miracles, that the chosen might be the more
believing: and the rejected shall have no excuse, because they neither by
divine {409} signs, nor by vital lore, would believe in the true Saviour.
Now the blessed Gregory says, that their desolation has some likeness to
all perverse men, who exult in evil deeds, and rejoice in the worst things.
Such men the merciful Lord bewails daily, who then the perishing townsfolk
with tears bemoaned. But if they knew the condemnation that hangs over
them, they would themselves lament with sorrowing voice.

Verily this following sentence applies to the perishing soul, "On this day
thou dwellest in peace, for the vengeance to come is now hidden from thine
eyes." The perverse soul is indeed dwelling in peace in its day, when in
transient time it rejoices, and is exalted with dignities, and in temporary
enjoyments is immoderate, and is dissolved in fleshly lusts, and is awed by
no fear of future punishment, but hides from itself the miseries following
after; because if it reflect on them, then will worldly bliss be troubled
by that reflection. It has then peace in its day, when it will not afflict
the present mirth with any care for the future unhappiness, but goes with
closed eyes to the penal fire. The soul which in this wise now lives, shall
be afflicted when the righteous rejoice; and all the perishable things,
which it now accounts as peace and bliss, shall then be turned for it to
bitterness and strife; for it will have great contention with itself, why
it would not before in life with any carefulness foresee the condemnation
which it then is suffering. Concerning which it is written, "Blessed is the
man who is ever fearing; and verily the hardened shall fall into evil."
Again in another place holy writ admonishes, "In all thy works be thou
mindful of thy last day, and in eternity thou wilt not sin."

The holy lesson says, "The time cometh that thy foes shall encompass thee
with a leaguer, and shall straiten thee on {411} every side, and shall
prostrate thee to earth, together with thy children which are in thee." The
foes of the soul are the hellish spirits which beset a man's departure, and
with great tribulation will lead his soul, if it be sinful, to the
fellowship of their own damnation. The devils show to the sinful soul its
evil thoughts, and pernicious speeches, and wicked deeds, and with manifold
reproaches afflict it, that on its departure it may know by what foes it is
beset, and yet find no outlet whereby it may flee from the hostile spirits.
To earth it shall be prostrated by a knowledge of its sins, when the body
in which it lived shall be rotted to dust. Its children shall fall in
death, when the unallowed thoughts, which it now gives birth to, shall, in
the last vengeance, be wholly rendered vain, as the psalmist melodiously
sang, "Trust not in princes, nor in the children of men, in whom there is
no health. Their spirit departs, and they return to earth, and in that day
all their thoughts perish."

Verily in the gospel it follows, "And they shall not leave in thee stone
over stone." The perverse mind, when it heaps evil over evil, and
perversity over perversity, what does it, but as though it lay stone over
stone? But when the soul shall be led to its punishment, then will all the
structure of its cogitation be overthrown; for it knew not the time of its
visitation. In many ways the Almighty God visits the souls of men;
sometimes with instruction, sometimes with miracles, sometimes with
diseases; but if it neglect these visitations, it will be at its end
delivered for eternal punishment to fiends, whom it had previously with
deadly sins obeyed in life. Then shall those be its tormentors in
hell-torment, who had before allured it by divers pleasures to those sins.

The Lord went into the temple, and with a scourge drove out the chapmen.
The chapmen within the temple betokened {413} unrighteous teachers in God's
church. There were for sale oxen, and sheep, and doves, and there sat
moneyers. The ox toils for his lord, and the teacher sells oxen in God's
church, if he perform his Lord's tillage, that is, if he preach the gospel
to those under his care, for earthly gains, and not for godly love. With
sheep he traffics, if he seek after the praises of foolish men in pious
works. Of such Jesus said, "They have received the reward of their works;"
that is the fame of idle praise, which was pleasing to them.

The teacher is a chapman of doves, who will not without money give for use
of other men, the gift which God, without his deserts, has given to him; as
Christ himself taught, "Without price ye have received the gift, give it to
others without price." He who with assumed holiness toils for himself in
God's church, and cares nothing for Christ's tillage, will undoubtedly be
accounted a money-chapman. But Jesus will drive such chapmen from his
house, when, with condemnation, he shall separate them from the fellowship
of his chosen.

"My house is a prayer-house, and ye have made it a den for thieves." It
happens too often that the perverse come to great dignity in God's church,
and they then, with their evilness, spiritually slay those placed under
their care, whom they ought with their prayers to quicken. What are such
but thieves? The mind of every believing man is a house of God, as the
apostle said, "The temple of God is holy, which ye are." But the mind will
be no prayer-house, but a den of thieves, if it lose the innocence and
meekness of true holiness, and with perverse thoughts meditate harm to
others.

"And he was teaching daily within the temple." Christ then taught the
people in his presence, and he now daily teaches the minds of believing men
with godly lore, by meditation, to eschew evil and perform good. It is not
perfect for the believing man to cease from evil, unless he performs good.
The blessed Gregory said, "My brothers, I would relate to you a little
narrative, which may greatly edify your minds, if ye with heedfulness will
hear it. There was a {415} certain nobleman in the province of Valeria, who
was called Chrysaurius, who was as much filled with sins as he was enriched
with earthly riches. He was inflated with pride, and a slave to his fleshly
lusts, and inflamed with excessive covetousness. But when God designed to
put an end to his wickedness, he became sick, and brought to departure
hence. Then at the very time that he should die, he looked up, and there
stood about him swart spirits, and in a great company descended on him,
that they might snatch his soul, on its departure, with them to the
barriers of hell. He began then to tremble and grow pale, and incredibly to
sweat, and with great cry to pray for a respite, and with troubled voice
called his son Maximus, whom I afterwards saw as a monk, and said, My
child, Maximus, help me; receive me in thy faith: I have not in any way
been hurtful to thee. The son Maximus then, troubled with great sorrowing,
came to him. He was then turning like a worm; he could not endure the
dreadful sight of the accursed spirits. He turned himself to the wall,
there they were present to him; he turned back again, there he found them.
When he, so greatly afflicted, was hopeless of himself, he cried with a
loud voice, and thus said, Grant me a respite till to-morrow, at least a
respite till to-morrow: and with this cry the black fiends drew the soul
from the body, and led it away." From this it is manifest, that the vision
was shown to him for the bettering of other men, not for his own. Alas,
what did it profit him, though, on his departure, he saw the swart spirits,
when he might not have the respite which he desired? But let us be careful,
that our time escape not from us in vanity, and we turn to good deeds, when
death urges us to departure.

Thou, Almighty Lord, have mercy on us sinful, and so order our departure,
that we, having atoned for our sins, may, after this perilous life, be
associated with thy saints. To thee be praise and glory for ever and ever.
Amen.

* * * * *

{416} IIII. IDUS AUGUSTI.

PASSIO BEATI LAURENTII MARTYRIS.

On Decies daege, thaes waelhreowan caseres, waes se halga biscop Sixtus on
Romana byrig drohtnigende. Dha faerlice het h['e] his gesihum, dhone biscop
mid his preostum samod geandwerdian. Sixtus dha unforhtmod to his preostum
clypode, "Mine gebrodhra, ne beo ge afyrhte, cumadh, and eower nan him ne
ondraede dha scortan tintregunga. Tha halgan martyras gedhrowodon fela
pinunga, thaet h['i] orsorge becomon to wulder-beage thaes ecan lifes." Tha
andwyrdon his twegen diaconas, Felicissimus and Agapitus, "Dhu, ure faeder,
hwider fare we butan dhe?" On dhaere nihte weardh se biscop mid his tw['a]m
diaconum hraedlice to dham redhum ehtere gebroht. Se casere Decius him
cwaedh to, "Geoffra dhine l['a]c dham undeadlicum godum, and beo dhu thaera
sacerda ealdor." Se eadiga Sixtus him andwyrde, "Ic symle geoffrode, and
g['y]t offrige mine l['a]c dham Aelmihtigan Gode, and his Suna, Haelendum
Criste, and dham Halgum Gaste, hluttre onsaegednysse and ungewemmede."
Decius cwaedh, "Gebeorh dhe and dhinum preostum, and geoffra. Sodhlice gif
dhu ne dest, thu scealt beon eallum odhrum to bysne." Sixtus sodhlice
andwyrde, "Hwene aer ic dhe saede, thaet ic symle geoffrige dham
Aelmihtigum Gode." Decius dha cwaedh to his cempum, "Laedadh hine to dham
temple Martis, thaet he dham gode Marti geoffrige: gif he nelle offrian,
beclysadh hine on dham cwearterne Mamortini." Tha cempan hine laeddon to
dham deofolgylde, and hine dhreatodon thaet he dhaere deadan anlicnysse his
l['a]c offrian sceolde. Thadha he dhaes caseres haese forseah, and dham
deofolgylde offrian nolde, dha gebrohton hi hine mid his twam diaconum
binnan dham blindan cwearterne.

Tha betwux dham com LAURENTIUS, his erce-diacon, and dhone halgan biscop
mid dhisum wordum gespraec, "Dhu, m['i]n faeder, hwider sidhast dhu butan
dhinum bearne? Thu halga {418} sacerd, hwider efst dhu butan dhinum
diacone? Naes dhin gewuna thaet dhu butan dhinum diacone Gode geoffrodest.
Hwaet mislicode dhe, min faeder, on me? Geswutela dhine mihte on dhinum
bearne, and geoffra Gode thone dhe dhu getuge, thaet thu dhy orsorglicor
becume to dham aedhelan wulder-beage." Thadha se eadiga Laurentius mid
thisum wordum and ma odhrum bem['ae]nde thaet he ne moste mid his lareowe
dhrowian, dha andwyrde se biscop, "Min bearn, ne forlaete ic dhe, ac dhe
gerist mara campdom on dhinum gewinne. We underfodh, swa swa ealde men,
scortne ryne thaes leohtran gewinnes; sodhlice thu geonga underfehst miccle
wulderfulran sige aet dhisum redhan cyninge. Min cild, geswic dhines wopes:
aefter dhrim dagum dhu cymst sigefaest to me to dham ecum life. Nim nu ure
cyrcan madhmas, and dael cristenum mannum, be dhan dhe dhe gewyrdh."

Se erce-diacon dha, Laurentius, be dhaes biscopes haese ferde and daelde
thaere cyrcan madhmas preostum, and aeldheodigum dhearfum, and wudewum,
aelcum be his neode. He com to sumere wudewan, hire nama waes Quiriaca, seo
haefde behyd on hire hame preostas and manega laewede cristenan. Dha se
eadiga Laurentius dhwoh heora ealra f['e]t, and dha wudewan fram hefigtimum
heafod-ece gehaelde. Eac sum ymesene man mid wope his f['e]t gesohte,
biddende his haele. Laurentius dha mearcode rode-tacen on dhaes blindan
eagan, and he dhaerrihte beorhtlice geseah. Se erce-diacon dha-gyt geaxode
m['a] cristenra manna gehwaer, and h['i] aer his dhrowunge mid gastlicere
sibbe and mid f['o]t-dhweale geneosode.

Thadha h['e] dhanon gewende, dha waes his l['a]reow Sixtus mid his twam
diaconum of dham cwearterne gelaedd, aetforan dham casere Decium. He weardh
tha geh['a]thyrt ongean dhone halgan biscop, dhus cwedhende, "Witodlice we
beorgadh dhinre ylde: gehyrsuma urum bebodum, and geoffra dham undeadhlicum
godum." Se eadiga biscop him andwyrde, "Dhu earming, beorh dhe sylfum, and
wyrc daedbote for dhaera halgena blode {420} dhe dhu agute." Se waelhreowa
cwellere mid gebolgenum mode cwaedh to his heah-gerefan, Ualeriane, "Gif
dhes bealdwyrda biscop acweald ne bidh, sidhdhan ne bidh ure ege
ondraedendlic." Ualerianus him andwyrde, "Beo he heafde becorfen. Hat h['i]
eft to dhaes godes temple Martis gel['ae]dan, and gif h['i] nelladh to him
gebigedum cneowum gebiddan, and heora l['a]c offrian, underf['o]n h['i]
beheafdunge on dhaere ylcan stowe." Thaes caseres cempan hine laeddon to
dham deofolgylde mid his twam diaconum: dha beseah se biscop widh dhaes
temples, and dhus cwaedh, "Thu dumba deofolgyld, thurh dhe forleosadh earme
menn thaet ece lif: towurpe dhe se Aelmihtiga Godes Sunu." Tha mid tham
worde tobaerst sum dael dhaes temples mid faerlicum hryre. Laurentius dha
clypode to dham biscope, "Thu halga faeder, ne forl['ae]t dhu me, fordhan
dhe ic aspende dhaere cyrcan madhmas swa swa dhu me bebude." Hwaet dha
cempan dha hine gelaehton, fordhan dhe h['i] gehyrdon hine be dham
cyrclicum madmum sprecan. Sixtus dha sodhlice underhn['a]h swurdes ecge,
and his twegen diaconas samod, Felicissimus and Agapitus, aetforan dham
temple, on dham sixtan daege thyses mondhes.

Laurentius witodlice weardh sidhdhan gebroht to dham casere, and se redha
cwellere hine dha befr['a]n, "Hwaer sind dhaere cyrcan madmas dhe dhe
betaehte waeron?" Se eadiga Laurentius mid nanum worde him ne geandwyrde.
On dham ylcan daege betaehte se Godes feond dhone halgan diacon his
heah-gerefan Ualeriane, mid dhysum bebode, "Ofgang dha madmas mid
geornfulnysse, and hine gebig to dham undeadlicum godum." Se gerefa dha
hine betaehte his gingran, dhaes nama waes Ypolitus, and he hine beclysde
on cwearterne mid manegum odhrum. Tha gemette h['e] on dham cwearterne
aenne haedhenne man, se waes dhurh micelne w['o]p ablend. Dha cwaedh he him
to, "Lucille, gif dhu gelyfst on Haelend Crist, he onliht dhine eagan." He
andwyrde, "Aefre ic gewilnode thaet ic on Cristes naman gefullod waere."
Laurentius him to cwaedh, "Gelyfst dhu mid ealre heortan?" He andwyrde mid
wope, "Ic {422} gelyfe on Haelend Crist, and dham leasum deofolgyldum
widhsace." Ypolitus mid gedhylde heora wordum heorcnode. Se gesaeliga
Laurentius taehte dha dham blindan sodhne geleafan dhaere Halgan
Thrynnysse, and hine gefullode. Lucillus aefter dham fulluht-baedhe mid
beorhtre stemne clypode, "Sy gebletsod se Eca God, Haelend Crist, dhe me
dhurh his diacon onlihte. Ic waes blind b['a]m eagum, nu ic beorhtlice
leohtes bruce." Witodlice dha fela odhre blinde mid wope comon to dham
eadigan diacone, and h['e] asette his handa ofer heora eagan, and h['i]
wurdon onlihte.

Se t['u]n-gerefa Ypolitus cwaedh dha to dham diacone, "Geswutela me dhaere
cyrcan madmas." Laurentius cwaedh, "Eala dhu Ypolite, gif dhu gelyfst on
God Faeder, and on his Sunu Haelend Crist, ic dhe geswutelige dha madmas,
and thaet ece l['i]f behate." Ypolitus cwaedh, "Gif dhu dhas word mid
weorcum gefylst, dhonne do ic swa dhu me tihst." Laurentius dha halgode
fant, and hine gefullode. Sodhlice Ypolitus aefter dham fulluht-baedhe waes
clypigende mid beorhtre stemne, "Ic geseah unscaedhdhigra manna sawla on
Gode blissigan." And he mid tearum to dham eadigan diacone cwaedh, "Ic
halsige dhe on dhaes Haelendes naman, thaet eal min h['i]wraeden gefullod
wurdhe." Witodlice Laurentius mid blidhum mode him dhaes getidhode, and
nigontyne wera and wifa his h['i]wisces mid wuldre gefullode.

Aefter dhisum sende se heah-gerefa, and bebead Ypolite thaet he Laurentium
to dhaes cynges cafer-tune gelaedde. Ypolitus thaet bebod mid eadmodre
spraece cydde dham eadigan Laurentie. He cwaedh, "Uton faran, fordhan dhe
me and dhe is wuldor gegearcod." Hi dha hraedlice comon, and unforhte him
aetforan stodon. Tha cwaedh Ualerianus to dham halgan cydhere, "Awurp nu
dhine anwilnysse, and agif dha madmas." Se Godes cydhere him andwyrde, "On
Godes dhearfum ic h['i] aspende, and h['i] sind dha ecan madmas, dhe naefre
ne beodh gewanode." Se gerefa cwaedh, "Hwaet fagettest dhu mid wordum?
Geoffra dhine l['a]c urum gudum, and forl['ae]t dhone {424} drycraeft dhe
dhu on getruwast." Laurentius cwaedh, "For hwilcum dhingum neadadh se
deofol eow thaet ge cristene men to his biggengum dhreatniadh? Gif hit riht
sy thaet we to deoflum us gebiddon swidhor thonne to dham Aelmihtigan Gode,
deme ge hw['a] thaes wurdhmyntes wurdhe sy, se dhe geworht is, odhdhe se
dhe ealle dhing gesceop." Se casere dha andwyrde, "Hwaet is se dhe geworht
is, odhdhe hwaet is se dhe geworhte?" Godes cydhere cwaedh, "Se Aelmihtiga
Faeder ures Haelendes is Scyppend ealra gesceafta, and dhu cwyst thaet ic
me gebiddan sceole to dumbum stanum, dha dhe sind agrafene dhurh manna
handa." Hwaet se casere dha hine gebealh, and het on his gesihdhe dhone
diacon unscrydan, and waelhreowlice swingan, and se casere sylf clypode,
"Ne hyrw dhu ure godas." Se eadiga Laurentius on dham tintregum cwaedh,
"Witodlice ic dhancige minum Gode, the me gemedemode to his halgum; and
dhu, earming, eart geancsumod on dhinre gewitleaste." Decius cwaedh to dham
cwellerum, "Araeradh hine upp, and aeteowiadh his gesihdhum eal thaet
wita-t['o]l." Tha wurdon hraedlice fordhaborene isene clutas, and isene
clawa, and isen bedd, and leadene swipa and odhre gepilede swipa. Tha
cwaedh se casere, "Geoffra dhine l['a]c urum godum, odhdhe thu bist mid
eallum dhisum pinung-t['o]lum getintregod." Se eadiga diacon cwaedh, "Thu
ungesaeliga, thas estmettas ic symle gewilnode: h['i] beodh me to wuldre,
and dhe to wite." Se casere cwaedh, "Geswutela us ealle dha m['a]nfullan
dhine gelican, thaet dheos burh beo geclaensod; and dhu sylf geoffra urum
godum, and ne truwa dhu nateshwon on dhinum gold-hordum." Tha cwaedh se
halga martyr, "Sodhlice ic truwige, and ic eom orsorh be minum hordum."
Decius andwyrde, "Wenst dhu la thaet thu beo alysed mid dhinum hordum fram
dhisum tintregum?" and het dha mid gramlicum mode thaet tha cwelleras mid
stearcum saglum hine beoton. Witodlice Laurentius on dham gebeate clypode,
"Thu earming, undergyt huru nu thaet ic s['i]grige be Cristes madmum, and
ic dhine tintregu naht ne gefrede." Decius cwaedh, "Lecgadh dha isenan
clutas hate glowende to {426} his sidan." Se eadiga martyr dha waes
biddende his Drihten, and cwaedh, "Haelend Crist, God of Gode, gemiltsa
thinum dheowan, fordhan dhe ic gewreged dhe ne widhsoc, befrinen ic dhe
geandette." Tha het se casere hine araeran, and cwaedh, "Ic geseo thaet
dhu, dhurh dhinne drycraeft, dhas tintregan gebysmerast; dheah-hwaedhere ne
scealt dhu me gebysmrian. Ic swerige dhurh ealle godas and gydena, thaet
thu scealt geoffrian, odhdhe ic dhe mid mislicum pinungum acwelle."
Laurentius dha bealdlice clypode, "Ic on mines Drihtnes naman nateshwon ne
forhtige for dhinum tintregum, dhe sind hwilwendlice: ne ablin dhu thaet
dhu begunnen haefst."

Tha weardh se casere mid swydhlicere h['a]theortnysse geyrsod, and het
dhone halgan diacon mid leadenum swipum langlice swingan. Laurentius dha
clypode, "Haelend Crist, thu dhe gemedemodest thaet dhu to menniscum menn
geboren waere, and us fram deofles dheowte alysdest, onfoh minne g['a]st."
On dhaere ylcan tide him com andswaru of heofonum, thus cwedhende, "Gyt dhu
scealt fela gewinn habban on dhinum martyrdome." Decius dha geh['a]thyrt
clypode, "Romanisce weras, gehyrde ge dhaera deofla frofor on dhisum
eawbraecum, dhe ure godas geyrsode ne ondraet, ne dha asmeadan tintregan?
Astreccadh hine, and mid gepiledum swipum swingende geangsumiadh."
Laurentius dha astreht on dhaere hengene, mid hlihendum mudhe dhancode his
Drihtne, "Drihten God, Faeder Haelendes Cristes, sy dhu gebletsod, the us
forgeafe dhine mildheortnysse; cydh nu dhine arfaestnysse, thaet dhas
ymbstandendan oncnawon thaet dhu gefrefrast dhine dheowan." On dhaere tide
gelyfde ['a]n dhaera cempena, dhaes nama waes Romanus, and cwaedh to dham
Godes cydhere, "Laurentie, ic geseo Godes engel standende aetforan dhe mid
hand-cladhe, and wipadh dhine swatigan limu. Nu halsige ic dhe, thurh God,
thaet thu me ne forlaete." Tha weardh Decius mid facne afylled, and cwaedh
to his heah-gerefan, "Me dhincdh thaet we sind dhurh drycraeft
oferswidhde." And he het dha alysan dhone diacon of dhaere hengene, and
betaecan dham t['u]n-gerefan Ypolite, and nyste dha-g['y]t thaet h['e]
cristen waes.

{428} Tha betwux dham brohte se gelyfeda cempa Romanus ceacfulne waeteres,
and mid wope dhaes halgan Laurenties f['e]t gesohte, fulluhtes biddende.
Laurentius dha hraedlice thaet waeter gehalgode, and dhone geleaffullan
dhegen gefullode. Thadha Decius thaet geaxode, dha het he hine w['ae]dum
bereafian, and mid stearcum stengum beatan. Romanus dha ungeaxod clypode on
dhaes caseres andwerdnysse, "Ic eom cristen." On dhaere ylcan tide het se
redha cwellere hine underhn['i]gan swurdes ecge. Eft on dhaere ylcan nihte,
aefter dhaes cempan martyrdome, ferde Decius to dham hatum badhum widh
thaet botl Salustii, and het dhone halgan Laurentium him to gefeccan. Tha
ongann Ypolitus sarlice heofian, and cwaedh, "Ic wylle mid dhe sidhian, and
mid hluddre stemne hryman, thaet ic cristen eom, and mid the licgan."
Laurentius cwaedh, "Ne wep dhu, ac swidhor suwa and blissa, fordhan dhe ic
fare to Godes wuldre. Eft aefter lytlum fyrste, dhonne ic dhe clypige,
gehyr mine stemne, and cum to me."

Decius dha het gearcian eal thaet pinung-t['o]l aetforan his d['o]msetle,
and Laurentius him weardh to gelaed. Decius cwaedh, "Awurp dhone truwan
dhines drycraeftes, and gerece ['u]s dhine maegdhe." Se eadiga Laurentius
andwyrde, "Aefter menniscum gebyrde ic eom Hispanienscis, Romanisc
fostor-cild, and cristen fram cild-cradole, getogen on ealre godcundre
['ae]." Decius andwyrde, "Sodhlice is seo ['ae] godcundlic dhe dhe swa
gebylde thaet dhu nelt ure godas wurdhian, ne dhu nanes cynnes tintregan
the ne ondraetst." Laurentius cwaedh, "On Cristes naman ne forhtige ic for
dhinum tintregum." Se waelhreowa casere dha cwaedh, "Gif dhu ne offrast
urum godum, eall dheos niht sceal beon aspend on dhe mid mislicum
pinungum." Laurentius cwaedh, "Naefdh min niht nane forsworcennysse, ac heo
mid beorhtum leohte scindh." Tha het se waelhreowa mid stanum dhaes halgan
mudh cnucian. Hwaet dha Laurentius weardh gestrangod dhurh Godes gife, and
mid hlihendum mudhe cwaedh, "Sy dhe l['o]f, Drihten, fordhan dhe dhu eart
ealra dhinga God." Decius cwaedh to dham cwellerum, {430} "Ahebbadh thaet
isene bed to dham fyre, thaet se modiga Laurentius hine dhaeron gereste."
H['i] dhaerrihte hine waedon bereafodon, and on dham heardan bedde
astrehton, and mid byrnendum gledum thaet bed undercrammodon, and hine ufan
mid isenum geaflum dhydon.

Decius cwaedh dha to tham Godes cydhere, "Geoffra nu urum godum."
Laurentius andwyrde, "Ic offrige me sylfne dham Aelmihtigan Gode on braedhe
wynsumnysse; fordhan the se gedrefeda gast is Gode andfenge onsaegednys."
Sodhlice dha cwelleras tugon dha gleda singallice under thaet bedd, and
widh-ufan mid heora forcum hine dhydon. Dha cwaedh Laurentius, "Eala ge
ungesaeligan, ne undergyte ge thaet eowre gleda nane h['ae]tan minum
lichaman ne gedodh, ac swidhor c['e]linge?" He dha eft mid tham wlitegostan
nebbe cwaedh, "Haelend Crist, ic dhancige dhe thaet dhu me gestrangian
wylt." He dha beseah widh thaes caseres, thus cwedhende, "Efne dhu,
earming, braeddest aenne dael mines lichaman, wend nu thone odherne, and
et." He cwaedh dha eft, "Haelend Crist, ic dhancige dhe mid inweardre
heortan, thaet ic m['o]t faran into dhinum rice." And mid thysum worde
h['e] ageaf his gast, and mid swylcum martyrdome thaet uplice rice geferde,
on dham he wunadh mid Gode ['a] on ecnysse. Tha forl['e]t se waelhreowa
casere dhone halgan lichaman uppon dham isenan hyrdle, and tengde mid his
heahgerefan to dham botle Tyberianum.

Ypolitus dha bebyrigde dhone halgan lichaman mid micelre arwurdhnysse on
dhaere wudewan leger-stowe Quiriace, on dhysum daegdherlicum daege.
Witodlice aet dhaere byrgene wacode micel menigu cristenra manna mid
swidhlicere heofunge. Se halga sacerd Iustinus dha him eallum gemaessode
and gehuslode. Aefter dhisum gecyrde Ypolitus to his hame, and mid Godes
sibbe his hywan gecyste, and h['i] ealle gehuslode. Tha faerlice, mid dham
dhe h['e] gesaet, comon dhaes caseres cempan, and hine gelaehton, and to
dham cwellere gelaeddon. Hine befr['a]n dha Decius mid smercigendum mudhe,
"Hwaet la, eart dhu to dry awend, fordhan dhe dhu bebyrigdest Laurentium?"
{432} He andwyrde, "Thaet ic dyde na swa swa dry, ac swa swa cristen."
Decius dha yrsigende het mid stanum his mudh cnucian, and hine unscrydan,
and cwaedh, "La h['u], naere dhu geornful biggenga ura goda? and nu dhu
eart swa stunt geworden thaet furdhon dhe ne sceamadh dhinre naecednysse."
Ypolitus andwyrde, "Ic waes stunt, and ic eom nu w['i]s and cristen. Thurh
nytenysse ic gelyfde on thaet gedwyld the dhu gelyfst." Decius cwaedh,
"Geoffra dham godum dhylaes dhe dhu thurh tintrega forwurdhe, swa swa
Laurentius." He andwyrde, "Eala gif ic moste dham eadigan Laurentium
geefenlaecan!" Decius cwaedh, "Astreccadh hine swa nacodne, and mid stidhum
saglum beatadh." Thadha h['e] langlice gebeaten waes, tha dhancode he Gode.
Decius cwaedh, "Ypolitus gebysmradh eowre stengas; swingadh hine mid
gepiledum swipum." Hi dha swa dydon, odhthaet h['i] ateorodon. Ypolitus
clypode mid hluddre stemne, "Ic eom cristen." Eornostlice se redha casere,
dhadha he ne mihte mid nanum pinungum hine geweman fram Cristes geleafan,
dha het he his heah-gerefan thaet h['e] mid waelhreawum deadhe hine
acwellan sceolde.

On dham ylcan daege asmeade Ualerianus his aehta, and gemette nygontyne
wera and wifa his h['i]wisces, dhe waeron aet dhaes eadigan Laurenties
handum gefullode. To dham cwaedh Ualerianus, "Sceawiadh eowre ylde, and
beorgadh eowrum feore, dhylaes dhe ge samod losian mid eowrum hlaforde
Ypolite." Hi dha anmodlice andwyrdon, "We wilniadh mid urum hlaforde
claenlice sweltan, swidhor dhonne unclaenlice mid eow lybban." Tha weardh
Ualerianus dhearle geh['a]thyrt, and het laedan Ypolitum of dhaere ceastre
mid his hiwum. Dha se eadiga Ypolitus gehyrte his hired, and cwaedh, "Mine
gebrodhra, ne beo ge dreorige ne afyrhte, fordhan dhe ic and ge habbadh
aenne Hlaford, God Aelmihtigne." Sodhlice Ualerianus het beheafdian on
Ypolitus gesihdhe ealle his hiwan, and hine sylfne het tigan be dham fotum
to ungetemedra horsa swuran, and swa teon geond dhornas and bremelas: and
he dha mid tham tige his gast ageaf on dham dhreotteodhan daege {434}
thises mondhes. On dhaere ylcan nihte gegaderode se halga Iustinus heora
ealra lic, and bebyrigde.

Eornostlice aefter dhaera halgena dhrowunge, ferde Decius on gyldenum
craete and Ualerianus samod to heora haedhenum gylde, thaet h['i] dha
cristenan to heora m['a]nfullum offrungum gedhreatodon. Dha weardh Decius
faerlice mid feondlicum gaste aw['e]d, and hrymde, "Eala dhu, Ypolite,
hwider tihst dhu me gebundenne mid scearpum racenteagum?" Ualerianus eac
aw['e]d hrymde, "Eala dhu, Laurentius, unsoftlice tihst dhu me gebundenne
mid byrnendum racenteagum." And he dhaerrihte swealt. Witodlice Decius
egeslice awedde, and binnon dhrym dagum mid deoflicre stemne singallice
hrymde, "Ic halsige dhe, Laurentius, abl['i]n hwaethwega dhaera
tintregena." Hwaet dha, la asprang micel heofung and sarlic w['o]p on dham
hame, and dhaes caseres w['i]f h['e]t ['u]t-alaedan ealle dha cristenan dhe
on cwearterne waeron, and Decius on dham dhriddan daege mid micclum
tintregum gew['a]t.

Sodhlice seo cw['e]n Triphonia gesohte dhaes halgan sacerdes f['e]t
Iustines mid biterum tearum, and hire dohtor Cyrilla samod, biddende thaes
halgan fulluhtes. Iustinus dha mid micelre blisse h['i] underfeng, and him
bebead seofon dagena faesten, and h['i] sydhdhan mid tham halgum
fulluht-baedhe fram eallum heora m['a]ndaedum adhwoh. Thadha thaes caseres
dhegnas gehyrdon thaet seo cw['e]n Triphonia and Decius dohtor Cyrilla to
Cristes geleafan, and to dham halwendum fulluhte gebogene waeron, h['i] dha
mid heora wifum gesohton dhone halgan sacerd, and baedon miltsunge and
fulluhtes. Se eadiga Iustinus, dhisum gewordenum, raedde widh tha cristenan
hwaene h['i] to bisceope ceosan woldon on Sixtes setle. Hi dha anmodlice
sumne arwurdhfulne wer gecuron, dhaes nama waes Dionisius, dhone gehadode
se bisceop Maximus, of dhaere byrig Ostiensis, to dham Romaniscum
bisceop-setle, widh wurdhmynte.

Uton nu biddan mid eadmodre stemne dhone halgan Godes cydhere Laurentium,
thaes freols-t['i]d geswuteladh thes andwerda daeg ealre geleaffulre
geladhunge, thaet he us dhingige widh dhone {436} Heofenlican Cyning, for
dhaes naman he dhrowode mid cenum mode menigfealde tintregu, mid dham he
orsorhlice on ecnysse wuldradh. Amen.

{417} AUGUST X.

THE PASSION OF THE BLESSED MARTYR LAWRENCE.

In the time of Decius, the cruel emperor, the holy bishop Sixtus was
dwelling in Rome. Then he suddenly commanded his counts to bring the bishop
together with his priests before him. Sixtus then with fearless mind called
to his priests, "My brothers, be ye not afraid, come, and let none of you
dread short torments. The holy martyrs suffered many tortures, that they
might fearless come to the glory-crown of everlasting life." His two
deacons, Felicissimus and Agapetus, then answered, "Thou, our father,
whither shall we go without thee?" On that night the bishop with his two
deacons was quickly brought to the cruel persecutor. The emperor Decius
said to him, "Offer thy gift to the immortal gods, and be thou the chief of
the priests." The blessed Sixtus answered him, "I have ever offered and
will yet offer my gift to the Almighty God, and his Son, Jesus Christ, and
to the Holy Ghost, in pure and unpolluted sacrifice." Decius said, "Take
heed for thyself and thy priests, and offer; for if thou dost not, thou
shalt be an example to all others." But Sixtus answered, "A little before I
said to thee, that I always offer to Almighty God." Decius then said to his
soldiers, "Lead him to the temple of Mars, that he may offer to the god
Mars: if he will not offer, shut him in the prison Mamortinum." The
soldiers led him to the temple, and urged him to offer his gift to the dead
image. When he despised the emperor's command, and would not offer to the
idol, they brought him with his two deacons into the dark prison.

Then among them came his archdeacon LAWRENCE, and spake to the holy bishop
in these words, "Thou, my father, whither goest thou without thy child?
Thou holy priest, {419} whither hastenest thou without thy deacon? It was
not thy wont to offer to God without thy deacon. What has displeased thee,
my father, in me? Show thy power on thy child, and offer to God him whom
thou hast trained up, that thou the less sorrowfully attain to the noble
crown of glory." When the blessed Lawrence had, with these words and others
more, lamented that he might not suffer with his teacher, the bishop
answered, "My child, I forsake thee not, but thee befits a greater struggle
in thy conflict. We, as old men, shall undergo the short course of a
lighter conflict: but thou, a young man, wilt undergo a much more glorious
triumph from this cruel king. My child, cease thy weeping: after three days
thou wilt come to me triumphant to everlasting life. Take thou our church's
treasures, and distribute to christian men, as it may seem good unto thee."

The archdeacon Lawrence then, at the bishop's command, went and distributed
the church's treasures to priests, and poor strangers, and widows, to each
according to his need. He came to a widow, whose name was Quiriaca, who had
hidden in her dwelling priests and many lay christians. Then the blessed
Lawrence washed the feet of them all, and healed the widow of a wearisome
headache. A blind man also with weeping sought his feet, praying for his
cure. Lawrence then marked the sign of the rood on the blind man's eyes,
and he straightways saw brightly. The archdeacon heard yet of more
christian men elsewhere, and before his passion visited them with ghostly
peace and with foot-washing.

When he returned thence, his teacher Sixtus with his two deacons was led
from the prison, before the emperor Decius. He was then exasperated against
the holy bishop, thus saying, "Verily we have regard for thy age: obey our
commands, and offer to the immortal gods." The holy bishop answered him,
"Thou wretch, have regard for thyself, and make atonement for the blood of
the saints which thou hast {421} shed." The bloodthirsty executioner with
wrathful mind said to his chief officer Valerianus, "If this audacious
bishop be not slain, awe for us will be no longer formidable." Valerianus
answered him, "Let his head be cut off. Order them again to the temple of
the god, and if they will not pray to him with bended knees, and offer
their gifts, let them suffer decapitation on the same place." The emperor's
soldiers led him to the temple with his two deacons: then the bishop looked
towards the temple, and thus said, "Thou dumb idol, through thee miserable
men lose everlasting life: may the Almighty Son of God overthrow thee!"
Then at that word a part of the temple burst asunder with a sudden fall.
Lawrence then cried to the bishop, "Thou holy father, forsake me not, for I
have distributed the church's treasures as thou commandedst." At this the
soldiers seized him, for they heard him speak of the church's treasures.
Sixtus then sank under the sword's edge, and his two deacons with him,
Felicissimus and Agapetus, before the temple, on the sixth day of this
month.

But Lawrence was afterwards brought to the emperor, and the fierce
executioner asked him, "Where are the church's treasures which were
committed to thee?" The blessed Lawrence answered him not a word. On the
same day the foe of God committed the holy deacon to his chief officer
Valerianus, with this command, "Exact the treasures with importunity, and
make him bow to the immortal gods." The officer then committed him to his
junior, whose name was Hippolytus, and he shut him in a prison with many
others. He found in the prison a heathen man, who was blind through great
weeping. He said to him, "Lucillus, if thou wilt believe in Jesus Christ,
he will enlighten thine eyes." He answered, "I have ever desired to be
baptized in the name of Christ." Lawrence said to him, "Believest thou with
all thy heart?" He answered with weeping, "I believe in Jesus {423} Christ,
and renounce the false idols." Hippolytus with patience listened to their
words. The blessed Lawrence then taught the blind man true belief in the
Holy Trinity, and baptized him. Lucillus, after the baptismal bath, cried
with clear voice, "Blessed be the Eternal God, Jesus Christ, who has
enlightened me through his deacon. I was blind with both eyes, now I
clearly enjoy the light." Then there came many other blind with weeping to
the blessed deacon, and he set his hand over their eyes, and they were
enlightened.

The town-reeve, Hippolytus, said to the deacon, "Show me the church's
treasures." Lawrence answered, "O thou Hippolytus, if thou wilt believe in
God the Father, and in his Son Jesus Christ, I will show thee the
treasures, and promise thee everlasting life." Hippolytus said, "If thou
wilt indeed fulfil those words, I will do as thou exhortest me." Lawrence
then hallowed a font, and baptized him. Verily Hippolytus, after the
baptismal bath, cried with a clear voice, "I saw the souls of innocent men
rejoicing in God." And he said with tears to the blessed deacon, "I beseech
thee, in the name of Jesus, that all my household might be baptized."
Lawrence granted him this with cheerful mind, and with glory baptized
nineteen men and women of his family.

After this the chief officer sent, and commanded Hippolytus to lead
Lawrence to the king's court. Hippolytus with humble speech made known that
command to the blessed Lawrence. He said, "Let us go, for glory is prepared
for me and for thee." They went quickly, and stood fearless before him.
Then said Valerianus to the holy martyr, "Cast away now thy obstinacy, and
give up the treasures." The martyr of God answered him, "On God's poor I
have spent them, and they are the everlasting treasures which will never be
diminished." The officer said, "Why playest thou with words? Offer thy gift
to our gods, and forsake the magic {425} in which thou trustest." Lawrence
said, "For what reason does the devil compel you to urge christian men to
his worship? If it be right that we should pray to devils rather than to
the Almighty God, judge which is worthy of that honour, he who is made, or
he who created all things." The emperor then answered, "What is he who is
made, or what is he who made?" God's martyr said, "The Almighty Father of
our Saviour is the Creator of all creatures, and thou sayest that I shall
pray to dumb stones, which are carved by the hands of men." The emperor was
then wroth, and commanded the deacon to be unclothed in his sight, and
cruelly scourged, and the emperor himself cried, "Insult not our gods." The
blessed Lawrence said in torments, "Verily I thank my God, who has
vouchsafed to number me with his holy; and thou, wretch, art afflicted in
thy foolishness." Decius said to the executioners, "Raise him up, and
manifest to his sight all the torture-tools." Then were quickly brought
forth iron plates, and iron claws, and an iron bed, and leaden whips, and
other leaded whips. Then said the emperor, "Offer thy gift to our gods, or
thou shalt be tortured with all these torture-tools." The blessed deacon
said, "Thou unblessed, these luxuries I have ever desired; they will be to
me a glory, and to thee a torment." The emperor said, "Declare to us all
the wicked thy like, that this city may be cleansed; and do thou thyself
offer to our gods, and trust thou in no wise to thy treasures." Then said
the holy martyr, "Verily I trust, and I am careless for my treasures."
Decius answered, "Thinkest thou then that thou wilt be redeemed by thy
treasures from these torments?" and then in angry mood commanded the
executioners to beat him with stout clubs. But Lawrence, during the
beating, cried, "Thou wretch, know at least that I triumph regarding
Christ's treasures, and I feel not thy torments." Decius said, "Lay the
{427} iron plates glowing hot to his side." The blessed martyr then was
praying to his Lord, and said, "Saviour Christ, God of God, have mercy on
thy servant, for, accused, I denied thee not; questioned, I acknowledged
thee." Then the emperor commanded him to be raised, and said, "I see that
thou, through thy magic, mockest these torments; nevertheless thou shalt
not mock me. I swear by all the gods and goddesses, that thou shalt offer,
or I will slay thee by divers tortures." Lawrence then boldly cried, "I, in
the name of my Lord, in no wise fear thy torments, which are transitory:
cease thou not from what thou hast begun."

Then was the emperor excited with violent fury, and commanded the holy
deacon to be scourged a long time with leaden whips. Lawrence then cried,
"Saviour Christ, thou who hast vouchsafed to be born a mortal man, and hast
redeemed us from the devil's thraldom, receive my spirit." At the same time
an answer came to him from heaven, thus saying, "Yet thou shalt have much
affliction in thy martyrdom." Decius then furious cried, "Roman men, heard
ye the comfort of the devils to this impious, who dreads not our irritated
gods, nor the devised torments? Stretch him, and, scourging with leaded
whips, afflict him." Lawrence then, stretched on the cross, with laughing
mouth thanked his Lord, "Lord God, Father of Jesus Christ, be thou blessed,
who hast given us thy mercy; manifest now thy favour, that these standing
about may know that thou comfortest thy servants." At that time one of the
soldiers, whose name was Romanus, believed, and said to the martyr of God,
"Lawrence, I see God's angel standing before thee with a hand-cloth, and
wiping thy sweating limbs. I now beseech thee, through God, that thou
forsake me not." Then was Decius filled with guile, and said to his chief
officer, "Methinks that we are overcome by magic." And he then ordered the
holy deacon to be loosened from the cross, and delivered to the town-reeve
Hippolytus, and knew not yet that he was a christian.

{429} Then meanwhile the believing soldier Romanus brought a jugful of
water, and with weeping sought the feet of the holy Lawrence, craving
baptism. Lawrence then quickly hallowed the water, and baptized the
believing servant. When Decius heard of it, he ordered him to be stript of
his garments and beaten with stout staves. Romanus then unasked cried in
the emperor's presence, "I am a christian." At the same time the fierce
executioner ordered him to fall under the sword's edge. Again, on the same
night, after the soldier's martyrdom, Decius went to the hot baths,
opposite the house of Sallust, and commanded the holy Lawrence to be
fetched to him. Then Hippolytus began sorely to lament, and said, "I will
go with thee, and with loud voice cry that I am a christian, and lie with
thee." Lawrence said, "Weep not, but rather be silent and rejoice, for I go
to God's glory. After a little time hence, when I call, hear my voice, and
come to me."

Decius then commanded all the torture-tools to be prepared, before his
doom-seat, and Lawrence was led to him. Decius said, "Cast away trust in
thy magic, and recount to us of thy family." The blessed Lawrence answered,
"According to human birth I am Spanish, a Roman foster-child, and a
christian from my cradle, trained up in all divine law." Decius answered,
"In sooth the law is divine, which has so emboldened thee that thou wilt
not worship our gods, nor dreadest any kind of torment." Lawrence said, "In
the name of Christ I fear not for thy torments." The cruel emperor then
said, "If thou offerest not to our gods, all this night shall be spent on
thee with divers tortures." Lawrence said, "My night has no darkness, but
shines with bright light." Then the cruel one commanded the mouth of the
saint to be struck with stones. But Lawrence was strengthened through the
grace of God, and said with laughing mouth, "Lord, be to thee praise, for
thou of all things art God." Decius said to the executioners, "Raise the
iron bed to the {431} fire, that the proud Lawrence may rest thereon." They
straightways bereft him of his garments, and stretched him on the hard bed,
and filled the bed underneath with burning coals, and from above pierced
him with iron forks.

Decius said to the martyr of God, "Offer now to our gods." Lawrence
answered, "I will offer myself to the Almighty God, in the odour of
pleasantness; for the afflicted spirit is an acceptable sacrifice to God."
But the executioners drew the burning coals constantly under the bed, and
from above pierced him with their forks. Then said Lawrence, "O ye
unblessed, understand ye not that your glowing embers cause no heat to my
body, but rather cooling?" He then again with the most beautiful
countenance said, "Saviour Christ, I thank thee that thou wilt strengthen
me." He then looked towards the emperor, thus saying, "Behold, thou,
wretch, hast roasted one part of my body, turn now the other, and eat." He
then said again, "Saviour Christ, I thank thee with inward heart, that I
may go into thy kingdom." And with these words he gave up his ghost, and
with such martyrdom went to the realm on high, in which he dwelleth with
God through all eternity. The cruel emperor then left the holy body on the
iron hurdle, and with his chief officer hastened to the house of Tiberius.

Hippolytus then buried the holy body with great reverence in the
burial-place of the widow Quiriaca, on this present day. But at the grave
there watched a great many christian men with great lamentation. The holy
priest Justin celebrated mass to and houseled them all. After this
Hippolytus returned to his home, and with God's peace kissed his family,
and houseled them all. Then suddenly, while he was sitting, the emperor's
soldiers came, and seized him, and led him to the executioner. Decius then
asked him with smiling mouth, "What, art thou turned magician, since thou
hast buried {433} Lawrence?" He answered, "I did not that as a magician,
but as a christian." Decius then in wrath ordered his mouth to be stricken
with stones, and him to be stript, and said, "How, wast thou not a diligent
worshiper of our gods? and now thou art become so foolish that thou art not
ashamed of thy nakedness." Hippolytus answered, "I was foolish, and I am
now wise and a christian. Through ignorance I believed in the error in
which thou believest." Decius said, "Offer to the gods, lest, as Lawrence,
thou perish by torments." He answered, "O, if I might imitate the blessed
Lawrence!" Decius said, "Stretch him thus naked, and beat him with strong
clubs." When he had long been beaten he thanked God. Decius said,
"Hippolytus mocks your staves, scourge him with leaded whips." They then
did so, till they were worn out. Hippolytus cried with a loud voice, "I am
a christian." So the fierce emperor, when he could not, by any torments,
seduce him from belief in Christ, commanded his chief officer to slay him
by the most cruel death.

On the same day Valerianus took an account of his property, and found
nineteen men and women of his family, who had been baptized at the hands of
the blessed Lawrence. To them said Valerianus, "Consider your age, and have
regard for your life, lest ye perish together with your lord Hippolytus."
They unanimously answered, "We desire to die purely with our lord, rather
than to live impurely with you." Then was Valerianus greatly irritated, and
ordered Hippolytus to be led from the city with his household. The blessed
Hippolytus then cheered his household, and said, "My brothers, be ye not
sad nor afraid, for I and ye have one Lord, God Almighty." So Valerianus
ordered, in the sight of Hippolytus, all his domestics to be beheaded, and
himself he ordered to be tied by the feet to the necks of untamed horses,
and so to be drawn through thorns and brambles: and he with that binding
gave up his ghost on the thirteenth day of {435} this month. On the same
night the holy Justin gathered the bodies of them all and buried them.

But after the passion of those saints, Decius and Valerianus went together
in a golden chariot to their temple, that they might force the christians
to their wicked offerings. Then became Decius suddenly frantic with a
fiendlike spirit, and cried, "O thou, Hippolytus, whither drawest thou me
bound with sharp chains?" Valerianus also frantic cried, "O thou, Lawrence,
unsoftly thou drawest me bound with burning chains." And he forthwith died.
But Decius became horribly frantic, and for three days, with fiendlike
voice, constantly cried, "I beseech thee, Lawrence, cease somewhat of those
torments." Hereupon great lamentation and sore weeping arose in the
dwelling, and the emperor's wife ordered all the christians who were in
prison to be led out, and on the third day Decius in great torments
departed.

But the queen Tryphonia, together with her daughter Cyrilla, sought the
feet of the holy priest Justin with bitter tears, praying for holy baptism.
Justin then with great joy received them, and enjoined them a fast of seven
days, and afterwards, by the holy baptismal bath, washed them from all
their sins. When the emperor's thanes heard that the queen Tryphonia and
the daughter of Decius, Cyrilla, had turned to the faith of Christ and to
the salutary baptism, they with their wives sought the holy priest, and
prayed for mercy and baptism. The blessed Justin, these things being done,
took counsel with the christians, whom they would choose for bishop in the
chair of Sixtus. They then unanimously chose a venerable man whose name was
Dionysius, whom the bishop Maximus, of the city of Ostia, consecrated to
the Roman episcopal see with honour.

Let us now pray with humble voice the holy martyr of God, Lawrence, whose
festival this present day makes known to all the faithful church, that he
intercede for us with the {437} Heavenly King, for whose name he suffered
with bold mind many torments, with whom he free from care glorieth to
eternity. Amen.

* * * * *

XVIII. K[=L]. SEPT.

DE ASSUMPTIONE BEATAE MARIAE.

Hieronimus se halga sacerd awr['a]t aenne pistol be fordhsidhe thaere
eadigan MARIAN, Godes cennestran, to sumum halgan maedene, hyre nama waes
Eustochium, and to hyre meder Paulam, seo waes gehalgod wydewe. To thysum
twam wifmannum awr['a]t se ylca Hieronimus, menigfealde traht-bec, fordhan
dhe hi waeron haliges lifes men, and swidhe gecneordlaecende on boclicum
smeagungum. Thes Hieronimus waes halig sacerd, and getogen on Hebreiscum
gereorde, and on Greciscum, and on Ledenum fulfremedlice; and he awende ure
bibliothecan of Hebreiscum bocum to Leden spraece. He is se fyrmesta
wealhstod betwux Hebreiscum, and Grecum, and Ledenwarum. Twa and
hund-seofontig boca thaere ealdan ['ae] and thaere niwan he awende on Leden
to anre Bibliothecan, buton odhrum menigfealdum traht-bocum dhe he mid
gecneordum andgite deopdhancollice asmeade. Dha aet nextan he dihte thisne
pistol to thaere halgan wydewan Paulam, and to tham Godes maedene
Eustochium, hyre dehter, and to eallum tham maedenlicum werode, the him mid
drohtnigende waeron, thus cwedhende:

Witodlice ge neadiadh me thaet ic eow recce hu seo eadige Maria, on dhisum
daegdherlicum daege to heofonlicere wununge genumen waes, thaet eower
maedenlica heap haebbe thas lac Ledenre spraece, hu thes maera freolsdaeg
geond aeghwylces geares ymbryne beo aspend mid heofonlicum lofe, and mid
gastlicere blisse gemaersode sy, thylaes the eow on hand {438} becume seo
lease gesetnys dhe thurh gedwolmen wide tosawen is, and ge thonne tha
gehiwedan leasunge for sodhre race underfon.

Sodhlice fram anginne thaes halgan godspelles ge geleornodon hu se
heah-engel Gabriel tham eadigan maedene Marian thaes heofonlican
Aedhelinges acennednysse gecydde, and thaes Haelendes wundra, and thaere
gesaeligan Godes cennestran thenunge, and hyre lifes daeda on tham feower
godspellicum bocum geswutollice oncneowon. Iohannes se Godspellere awr['a]t
on Cristes throwunge, thaet he sylf and Maria stodon mid dreorigum mode
widh dhaere halgan rode, the se Haelend on gefaestnod waes. Dha cwaedh he
to his agenre meder, "Dhu faemne, efne her is thin sunu." Eft he cwaedh to
Iohanne, "Loca nu, her stent thin modor." Sydhdhan, of tham daege, haefde
se Godspellere Iohannes gymene thaere halgan Marian, and mid carfulre
thenunge, swa swa agenre meder, gehyrsumode.

Drihten, thurh his arfaestnysse, betaehte thaet eadige maeden his
cennestran tham claenan men Iohanne, sedhe on claenum maegdhhade symle
wunode; and he fordhy synderlice tham Drihtne leof waes, to dhan swidhe,
thaet he him thone deorwurdhan madhm, ealles middangeardes cw['e]ne,
betaecan wolde; gewislice thaet hire claenesta maegdhh['a]d tham claenan
men getheod waere mid gecwemre geferraedene on wynsumre drohtnunge. On him
b['a]m waes an miht ansundes maegdhhades, ac odher intinga on Marian; on
hire is waestmbaere maegdhh['a]d, swa swa on nanum odhrum. Nis on nanum
odhrum men maegdhh['a]d, gif thaer bidh waestmbaernys; ne waestmbaernys,
gif thaer bidh ansund maegdhh['a]d. Nu is fordhi gehalgod aegdher ge Marian
maegdhh['a]d ge hyre waestmbaernys thurh tha godcundlican acennednysse; and
heo ealle odhre oferstihdh on maegdhhade and on waestmbaernysse.
Dheah-hwaedhere, theah heo synderlice Iohannes gymene betaeht waere,
hwaedhere heo drohtnode gemaenelice, aefter Cristes upstige, mid tham
apostolicum werode, infarende and utfarende betwux him, and hi ealle mid
micelre arwurdhnysse and lufe hire thenodon, and heo him {440} cudhlice
ealle thing ymbe Cristes menniscnysse gewissode; fordhan the heo fram
frymdhe gewislice thurh thone Halgan Gast hi ealle geleornode, and mid
agenre gesihdhe geseah; theah dhe tha apostoli thurh thone ylcan Gast ealle
thing undergeaton, and on ealre sodhfaestnysse gelaerede wurdon. Se
heah-engel Gabriel hi ungewemmede geheold, and heo wunode on Iohannes and
on ealra thaera apostola gymene, on thaere heofonlican scole, embe Godes
['ae] smeagende, odhthaet God on thysum daege hi genam to dham heofonlican
thrymsetle, and hi ofer engla weredum geufrode.

Nis geraed on nanre bec nan swutelre gewissung be hire geendunge, buton
thaet heo nu to-daeg wuldorfullice of tham lichaman gew['a]t. Hyre byrigen
is swutol eallum onlociendum odh thysne andweardan daeg, on middan thaere
dene Iosaphat. Seo dene is betwux thaere dune Sion and tham munte Oliueti,
and seo byrigen is aeteowed open and emtig, and thaer on-uppon on hire
wurdhmynte is araered maere cyrce mid wundorlicum st['a]n-geweorce. Nis
nanum deadlicum men cudh h['u], odhdhe on hwylcere tide hyre halga lichama
thanon gebroden waere, odhdhe hwider he ahafen sy, odhdhe hwaedher heo of
deadhe arise: cwaedon theah gehwylce lareowas, thaet hyre Sunu, sedhe on
tham thriddan daege mihtilice of deadhe ar['a]s, thaet he eac his moder
lichaman of deadhe araerde, and mid undeadlicum wuldre on heofonan rice
gelogode. Eac swa gelice forwel menige lareowas on heora bocum setton, be
dham ge-edcucedum mannum the mid Criste of deadhe arison, thaet hi ecelice
araerede synd. Witodlice hi andetton thaet dha araeredan men naeron
sodhfaeste gewitan Cristes aeristes, buton hi waeron ecelice araerede. Ne
widhcwedhe we be thaere eadigan Marian tha ecan aeriste, theah, for
waerscipe gehealdenum geleafan, us gedafenadh thaet we hit wenon swidhor
thonne we unraedlice hit gesethan thaet dhe is uncudh buton aelcere
fraecednysse.

We raedadh gehwaer on bocum, thaet forwel oft englas comon to godra manna
fordhsidhe, and mid gastlicum lofsangum heora sawla to heofonum gelaeddon.
And, thaet gyt swutollicor is, {442} men gehyrdon on tham fordhsidhe
waepmanna sang and wifmanna sang, mid micclum leohte and swetum bredhe: on
dham is cudh thaet tha halgan men the to Godes rice thurh gode geearnunga
becomon, thaet hi on odhra manna fordhsidhe heora sawla underfodh, and mid
micelre blisse to reste gelaedadh. Nu gif se Haelend swilcne wurdhmynt on
his halgena fordhsidhe oft geswutelode, and heora gastas mid heofonlicum
lofsange to him gefeccan het, hu miccle swidhor wenst thu thaet he nu
to-daeg thaet heofonlice werod togeanes his agenre meder sendan wolde,
thaet hi mid ormaetum leohte and unasecgendlicum lofsangum hi to tham
thrymsetle gelaeddon the hire gegearcod waes fram frymdhe middangeardes.

Nis nan twynung thaet eall heofonlic thrym tha mid unasecgendlicere blisse
hire to-cymes faegnian wolde. Sodhlice eac we gelyfadh thaet Drihten sylf
hire togeanes come, and wynsumlice mid gefean to him on his thrymsetle hi
gesette: witodlice he wolde gefyllan thurh hine sylfne thaet he on his
['ae] bebead, thus cwedhende, "Arwurdha thinne faeder and thine moder." He
is his agen gewita thaet he his Faeder gearwurdhode, swa swa he cwaedh to
tham Iudeiscum, "Ic arwurdhige minne Faeder, and ge unarwurdhiadh me." On
his menniscnysse he arwurdhode his moder, thadha he waes, swa swa thaet
halige godspel segdh, hire underdheod on his geogodhhade. Micele swidhor is
to gelyfenne thaet he his modor mid unasecgendlicere arwurdhnysse on his
rice gewurdhode, thadha he wolde aefter dhaere menniscnysse on thysum life
hyre gehyrsumian.

Dhes symbel-daeg oferstihdh unwidhmetenlice ealra odhra halgena
maesse-dagas swa micclum swa this halige maeden, Godes modor, is
unwidhmetenlic eallum odhrum maedenum. Dhes freolsdaeg is us gearlic, ac he
is heofonwarum singallic. Be dhysre heofonlican cw['e]ne upstige wundrode
se Halga Gast on lofsangum, dhus befrinende, "Hwaet is dheos dhe her
astihdh swilce arisende daeg-rima, swa wlitig swa m['o]na, swa gecoren swa
sunne, and swa egeslic swa fyrd-truma?" Se Halga Gast wundrode, fordhan dhe
he dyde thaet eal heofonwaru {444} wundrode dhysre faemnan upfaereldes.
Maria is wlitigre dhonne se m['o]na, fordhan dhe heo scindh buton
aeteorunge hire beorhtnysse. Heo is gecoren swa swa sunne mid leoman
healicra mihta, fordhan dhe Drihten, sedhe is rihtwisnysse sunne, h['i]
geceas him to cennestran. Hire faer is widhmeten fyrdlicum truman, fordhan
dhe heo waes mid halgum maegnum ymbtrymed, and mid engla threatum.

Be dhissere heofonlican cw['e]ne is gecweden gyt thurh dhone ylcan Godes
Gast: he cwaedh, "Ic geseah dha wlitegan swilce culfran astigende ofer
streamlicum ridhum, and unasecgendlic braedh stemde of hire gyrlum; and,
swa swa on lengctenlicere tide, rosena blostman and lilian hi ymtrymedon."
Dhaera rosena blostman getacniadh mid heora readnysse martyrdom, and dha
lilian mid heora hwitnysse getacniadh dha scinendan claennysse ansundes
maegdhh['a]des. Ealle dha gecorenan dhe Gode gethugon dhurh martyrdom
odhdhe thurh claennysse, ealle hi gesidhodon mid thaere eadigan cw['e]ne;
fordhan dhe heo sylf is aegdher ge martyr ge maeden. Heo is swa wlitig swa
culfre, fordhan dhe heo lufode dha bilewitnysse, the se Halga Gast
getacnode, dhadha he waes gesewen on culfran gelicnysse ofer Criste on his
fulluhte. Odhre martyras on heora lichaman throwodon martyrdom for Cristes
geleafan, ac seo eadige Maria naes na lichamlice gemartyrod, ac hire sawul
waes swidhe geangsumod mid micelre throwunge, thadha heo stod dreorig foran
ongean Cristes rode, and hire leofe cild geseah mid isenum naeglum on
heardum treowe gefaestnod. Nu is heo mare thonne martyr, fordhan dhe heo
dhrowode thone martyrdom on hire sawle dhe odhre martyras dhrowodon on
heora lichaman. Heo lufode Crist ofer ealle odhre men, and fordhy waes eac
hire sarnys be him toforan odhra manna, and heo dyde his deadh hire agenne
deadh, fordhan dhe his dhrowung swa swa swurd dhurhferde hire sawle.

Nis heo nanes haliges maegnes bedaeled, ne nanes wlites, ne nanre
beorhtnysse; and fordhy heo waes ymbtrymed mid rosan and lilian, thaet hyre
mihta waeron mid mihtum {446} underwridhode, and hire faegernys mid
claennysse wlite waere geyht. Godes gecorenan scinadh on heofonlicum wuldre
aelc be his gedhingcdhum; nu is geleaflic thaet seo eadige] cw['e]n mid swa
micclum wuldre and beorhtnysse odhre oferstige, swa micclum swa hire
gedhincdhu odhra halgena unwidhmetenlice sind.

Drihten cwaedh aer his upstige, thaet on his Faeder huse sindon fela
wununga: sodhlice we gelyfadh thaet he nu to-daeg tha wynsumestan wununge
his leofan meder forgeafe. Godes gecorenra wuldor is gemetegod be heora
geearnungum, and nis hwaedhere n['a]n ceorung ne ['a]nda on heora aenigum,
ac h['i] ealle wuniadh on sodhre lufe and healicere sibbe, and aelc
blissadh on odhres gedhincdhum swa swa on his agenum.

Ic bidde eow, blissiadh on dhyssere freols-tide: witodlice nu to-daeg thaet
wuldorfulle maeden heofonas astah, thaet heo unasecgendlice mid Criste
ahafen on ecnysse rixige. Seo heofenlice cw['e]n weardh to-daeg generod
fram dhyssere m['a]nfullan worulde. Eft ic cwedhe, faegniadh fordhan dhe
heo becom orsorhlice to dham heofonlicum botle. Blissige eal middangeard,
fordhan dhe nu to-daeg us eallum is dhurh hire geearnunga h['ae]l geyht.
Thurh ure ealdan modor Euan us weardh heofonan rices geat belocen, and eft
dhurh Marian hit is us geopenod, thurh thaet heo sylf nu to-daeg
wuldorfullice inn-ferde.

God dhurh his witegan us bebead thaet we sceolon hine herian and
m['ae]rsian on his halgum, on dham he is wundorlic: micele swidhor
gedafenadh thaet we hine on dhisre maeran freols-tide his eadigan meder mid
lofsangum and wurdhfullum herungum wurdhian sceolon; fordhan dhe untwylice
eal hire wurdhmynt is Godes herung. Uton nu fordhi mid ealre estfulnysse
ures modes dhas maeran freols-tide wurdhian, fordhan dhe thaet sidhfaet ure
h['ae]le is on lofsangum ures Drihtnes. Tha dhe on maeigdhh['a]de wuniadh
blission h['i], fordhan dhe h['i] geearnodon thaet beon thaet h['i]
heriadh: habbon h['i] h['o]ge thaet h['i] syn swilce thaet h['i]
wurdhfullice herigan magon. Tha dhe on claenan wudewanh['a]de sind, herion
h['i] and arwurdhion, fordhan dhe swutol is thaet h['i] ne magon beon
claene buton dhurh Cristes gife, seodhe waes {448} fulfremedlice on Marian
dhe h['i] herigadh. Herigan eac and wurdhian dha dhe on sinscipe wuniadh,
fordhan dhe dhanon flewdh eallum mildheortnys and gifu thaet h['i] herigan
magon. Gif hwa synful sy, he andette, and nal['ae]s herige, dheah dhe ne
beo wlitig l['o]f on dhaes synfullan mudhe; hwaedhere ne geswice h['e]
dhaere herunge, fordhan dhe dhanon him is beh['a]ten forgyfenys.

Thes pistol is swidhe menigfeald ['u]s to gereccenne, and eow swidhe deop
to gehyrenne. Nu ne onhagadh ['u]s na swidhor be dham to sprecenne, ac we
wylladh sume odhre trimminge be dhaere maeran Godes meder gereccan, to
eowre gebetrunge. Sodhlice Maria is se maesta frofer and fultum cristenra
manna, thaet is forwel oft geswutelod, swa swa we on bocum raedadh.

Sum man waes mid drycraefte bepaeht, swa thaet h['e] Criste widhs['o]c, and
wr['a]t his hand-gewrit tham awyrgedan deofle, and him mannraedene
befaeste. His nama waes Theophilus. He dha eft sydhdhan hine bedhohte, and
dha hellican pinunge on his mode weolc; and ferde dha to sumere cyrcan the
waes to lofe dhaere eadigan Marian gehalgod, and dhaer-binnan swa lange mid
wope and faestenum hire fultumes and dhingunge baed, odhthaet heo sylf mid
micclum wuldre him to com, and cwaedh, thaet heo him gedhingod haefde widh
thone Heofenlican Deman, hire agenne Sunu.

We wylladh eac eow gereccan be geendunge dhaes arleasan Godes widhersacan
Iulianes.

Sum halig biscop waes Basilius geh['a]ten, se leornode on anre scole, and
se ylca Iulianus samod. Tha gelamp hit swa thaet Basilius weardh to biscope
gecoren to anre byrig dhe is geh['a]ten Cappadocia, and Iulianus to casere,
theah dhe he aeror to preoste bescoren waere. Iulianus dha ongann to
lufigenne haedhengyld, and his cristendome widhs['o]c, and mid eallum mode
haedhenscipe beeode, and his leode to dhan ylcan genydde. Tha aet suman
cyrre tengde h['e] to fyrde ongean Perscisne leodscipe, and gemette dhone
biscop, and cwaedh him to, "Eala, dhu Basili, nu ic haebbe dhe oferdhogen
on udhwitegunge." Se biscop him andwyrde, "God forgeafe thaet dhu
udhwitegunge {450} beeodest:" and h['e] mid tham worde him bead swylce
l['a]c swa he sylf breac, thaet waeron dhry berene hlafas, for bletsunge.
Tha het se widhersaca onfon dhaera hlafa, and agifan dham biscope togeanes
gaers, and cwaedh, "He bead ['u]s nytena f['o]dan, underfo h['e] gaers to
leanes." Basilius underfeng thaet gaers, dhus cwedhende, "Eala dhu casere,
sodhlice we budon dhe dhaes dhe we sylfe brucadh, and dhu us sealdest to
edleane ungesceadwisra nytena andlyfene, na us to f['o]dan, ac to hospe."
Se Godes widhersaca hine dha gehathyrte, and cwaedh, "Thonne ic fram fyrde
gecyrre ic towurpe dhas burh, and hi gesmedhige, and to yrdhlande awende,
swa thaet heo bidh cornbaere swidhor thonne mannbaere. Nis me uncudh thin
dyrstignys, and dhissere burhware, dhe dhurh dhine tihtinge dha anlicnysse,
dhe ic araerde and me to gebaed, tobraecon and towurpon." And h['e] mid
dhisum wordum ferde to Persciscum earde.

Hwaet dha Basilius cydde his ceastergewarum dhaes redhan caseres dheowrace,
and him selost raedbora weardh, thus cwedhende, "Mine gebrodhra, bringadh
eowre sceattas, and uton cunnian, gif we magon, dhone redhan widhersacan on
his geancyrre gegladian." Hi dha mid glaedum mode him to brohton goldes,
and seolfres, and deorwurdhra gimma ungerime hypan. Se bisceop dha
underfeng dha madmas, and bebead his preostum and eallum dham folce, thaet
h['i] heora l['a]c geoffrodon binnon dham temple dhe waes to wurdhmynte
dhaere eadigan Marian gehalgod, and het h['i] dhaer-binnon andbidigan mid
dhreora daga faestene, thaet se Aelmihtiga Wealdend, thurh his moder
dhingraedene towurpe thaes unrihtwisan caseres andgit. Tha on dhaere
dhriddan nihte dhaes faestenes geseah se bisceop micel heofenlic werod on
aelce healfe dhaes temples, and on middan dham werode saet seo heofenlice
cw['e]n Maria, and cwaedh to hire aetstandendum, "Gel['a]ngiadh me dhone
martyr Mercurium, thaet he gewende widh dhaes arleasan widhersacan
Iulianes, and hine acwelle, sedhe mid todhundenum mode God minne Sunu
forsihdh." Se halga cydhere Mercurius gew['ae]pnod hraedlice {452} c['o]m,
and be hyre haese ferde. Tha eode se bisceop into dhaere odhre cyrcan,
thaer se martyr inne laeig, and befr['a]n dhone cyrcweard hwaer dhaes
halgan waepnu waeron? He sw['o]r thaet h['e] on aefnunge aet his heafde
witodlice h['i] gesawe. And he dhaerrihte wende to S[=ca] Marian temple,
and dham folce gecydde his gesihdhe, and dhaes waelhreowan forwyrd. Tha
eode h['e] eft ongean to dhaes halgan martyres byrgenne, and funde his
spere standan mid blode begleddod.

Tha aefter dhrim dagum com ['a]n dhaes caseres dhegna, Libanius hatte, and
gesohte dhaes bisceopes f['e]t, fulluhtes biddende, and cydde him and ealre
dhaere buruhware thaes arleasan Iulianes deadh: cwaedh thaet seo fyrd
w['i]code widh dha ea Eufraten, and seofon weard-setl wacodon ofer dhone
casere. Tha com dhaer staeppende sum uncudh cempa, and hine hetelice
dhurhdhyde, and dhaerrihte of hyra gesihdhum fordw['a]n; and Iulianus dha
mid andhraecum hreame forswealt. Swa weardh seo burhwaru ahred thurh S[=ca]
Marian widh dhone Godes widhersacan. Tha bead se bisceop dham
ceastergewarum hyra sceattas, ac hi cwaedon thaet hi udhon dhaera laca tham
undeadlican Cyninge, dhe hi swa mihtelice generede, micele bet dhonne dham
deadlican cwellere. Se bisceop dheah nydde thaet folc thaet hi dhone
dhriddan dael thaes feos underfengon, and he mid tham twam daelum thaet
mynster geg['o]dode.

Gif hw['a] smeage hu dhis gewurde, thonne secge we, thaet dhes martyr his
l['i]f adreah on laewedum hade; dha weardh he dhurh haedhenra manna
ehtnysse for Cristes geleafan gemartyrod; and cristene men sydhdhan his
halgan lichaman binnon dham temple wurdhfullice gel['o]gedon, and his
waepna samod. Eft, dhadha seo halige cw['e]n hine asende, swa swa we n['u]
hwene ['ae]r saedon, tha ferde his gast swyftlice, and mid lichamlicum
waepne dhone Godes feond ofst['a]ng, his weard-setlum onlocigendum.

Mine gebrodhra dha leofostan, uton clypigan mid singalum benum to dhaere
halgan Godes meder, thaet heo ['u]s on urum {454} nydthearfnyssum to hire
Bearne gedhingige. Hit is swidhe geleaflic thaet he hyre miceles dhinges
tidhian wylle, sedhe hine sylfne gemedemode thaet he dhurh h['i], for
middangeardes alysednysse, to menniscum men acenned wurde, sedhe aefre is
God butan anginne, and nu dhurhwunadh, on anum hade, sodh man and sodh God,
['a] on ecnysse. Swa swa gehwilc man wunadh on sawle and on lichaman ['a]n
mann, swa is Crist, God and mann, ['a]n Haelend, sedhe leofadh and rixadh
mid Faeder and Halgum Gaste on ealra worulda woruld. Amen.

AUGUST XV.

ON THE ASSUMPTION OF THE BLESSED MARY.

Jerome the holy priest wrote an epistle on the decease of the blessed MARY,
the mother of God, to a holy maiden, whose name was Eustochium, and to her
mother Paula, who was a hallowed widow. To these two women the same Jerome
wrote several treatises; for they were persons of holy life, and very
diligent in book-studies. This Jerome was a holy priest, and instructed in
the Hebrew tongue, and in Greek and Latin perfectly; and he turned our
library of Hebrew books into the Latin speech. He is the first interpreter
betwixt the Hebrews, and Greeks, and Latins. Seventy-two books of the old
and of the new law he turned into Latin, to one 'Bibliotheca,' besides many
other treatises which he profoundly devised with diligent understanding.
Then at last he composed this epistle to the holy widow Paula, and to the
maiden of God, Eustochium, her daughter, and to all the maidenly company
who were living with them, thus saying:

Verily ye compel me to relate to you how the blessed Mary, on this present
day was taken to the heavenly dwelling, that your maidenly society may have
this gift in the Latin speech, how this great festival, in the course of
every year, is passed with heavenly praise, and celebrated with ghostly
bliss, lest the false account should come to your {439} hand which has been
widely disseminated by heretics, and ye then receive the feigned leasing
for a true narrative.

Verily from the beginning of the holy gospel ye have learned how the
archangel Gabriel declared to the blessed Mary the birth of the Heavenly
Prince, and the miracles of Jesus, and the ministry of the blessed mother
of God and the deeds of her life ye have manifestly known from the four
evangelical books. John the Evangelist wrote that, at Christ's passion, he
himself and Mary stood with sorrowing mind opposite the holy rood, on which
Jesus was fastened. Then said he to his own mother, "Thou woman, behold,
here is thy son." Again he said to John, "Look now, here standeth thy
mother." Afterwards, from that day, the Evangelist John had charge of the
holy Mary, and with careful ministry obeyed her as his mother.

The Lord, through his piety, committed the blessed maiden his mother to the
chaste man John, who had ever lived in pure virginity; and on that account
he was especially dear to the Lord, so much so that he would commit to him
that precious treasure, the queen of the whole world: no doubt, that her
most pure virginity might be associated with that chaste man with grateful
fellowship in pleasant converse. In them both was one virtue of unbroken
chastity, but a second attribute in Mary; in her is fruitful virginity, so
as in no other. In no other person is there virginity, if there be
fruitfulness; nor fruitfulness, if there be perfect virginity. Therefore
now are hallowed both the virginity of Mary and her fruitfulness through
the divine birth; and she excels all others in virginity and in
fruitfulness. Nevertheless, though she was especially committed to the care
of John, yet she lived in common, after Christ's ascension, with the
apostolic company, going in and going out among them, and they all with
great piety and love ministered to her, and she fully {441} informed them
of all things touching Christ's humanity; for she had from the beginning
accurately learned them through the Holy Ghost, and seen them with her own
sight; though the apostles understood all things through the same Ghost,
and were instructed in all truth. The archangel Gabriel held her
uncorrupted, and she continued in the care of John and of all the apostles,
in the heavenly company, meditating on God's law, until God, on this day,
took her to the heavenly throne, and exalted her above the hosts of angels.

There is not read in any book any more manifest information of her end, but
that she on this day gloriously departed from the body. Her sepulchre is
visible to all beholders to this present day, in the midst of the valley of
Jehosaphat. The valley is between Mount Sion and the mount of Olives, and
the sepulchre appears open and empty, and thereupon is raised, in her
honour, a large church, with wondrous stone-work. To no mortal man is it
known how, or at what time her holy body was brought from thence, or
whither it be borne, or whether she arose from death: though some doctors
say, that her Son, who on the third day mightily from death arose, that he
also raised his mother's body from death, and placed it with immortal glory
in the kingdom of heaven. In like manner very many doctors have set in
their books concerning the requickened men who arose from death with
Christ, that they are raised for ever. They profess verily that those
raised men would not have been true witnesses of Christ's resurrection,
unless they had been raised for ever. Nor do we deny the eternal
resurrection of the blessed Mary, though for caution, preserving our
belief, it befits us that we rather hope it, than rashly assert what is
unknown without any danger.

We read here and there in books, that very often angels came at the
departure of good men, and with ghostly hymns led their souls to heaven.
And, what is yet more certain, {443} men, at their departure, have heard
the song of men and women, with a great light and sweet odour: by which is
known that those holy men who through good deserts come to God's kingdom,
that they, at the departure of other men, receive their souls, and with
great joy lead them to rest. Now if Jesus has often showed such honour at
the death of his saints, and has commanded their souls to be conducted to
him with heavenly hymn, how much rather thinkest thou he would now to-day
send the heavenly host to meet his own mother, that they with light
immense, and unutterable hymns might lead her to the throne which was
prepared for her from the beginning of the world.

There is no doubt that all the heavenly host then with unspeakable bliss
would rejoice in her advent. Verily we also believe that the Lord himself
came to meet her, and benignly with delight placed her by him on his
throne: for he would fulfil in himself what he had in his law enjoined,
thus saying, "Honour thy father and thy mother." He is his own witness that
he honoured his Father, as he said to the Jews, "I honour my Father, and ye
dishonour me." In his human state he honoured his mother, when he was, as
the holy gospel says, subjected to her in his youth. Much more is it to be
believed that he honoured his mother with unspeakable veneration in his
kingdom, when he would, according to human nature, obey her in this life.

This festival excels incomparably all other saints' mass-days, as much as
this holy maiden, the mother of God, is incomparable with all other
maidens. This feast-day to us is yearly, but to heaven's inmates it is
perpetual. At the ascension of this heavenly queen the Holy Ghost in hymns
uttered his wonder, thus inquiring, "What is this that here ascends like
the rising dew of morn, as beauteous as the moon, as choice as the sun, and
as terrible as a martial band?" The Holy Ghost wondered, for he caused all
{445} heaven's inmates to wonder at the ascension of this woman. Mary is
more beauteous than the moon, for she shines without decrease of her
brightness. She is choice as the sun with beams of holy virtues, for the
Lord, who is the sun of righteousness, chose her for his mother. Her course
is compared to a martial band, for she was surrounded with heavenly powers
and with companies of angels.

Of this heavenly queen it is yet said by the same Spirit of God, "I saw the
beauteous one as a dove mounting above the streaming rills, and an
ineffable fragrance exhaled from her garments; and, so as in the
spring-tide, blossoms of roses and lilies encircled her." The blossoms of
roses betoken by their redness martyrdom, and the lilies by their whiteness
betoken the shining purity of inviolate maidenhood. All the chosen who have
thriven to God through martyrdom or through chastity, they all journeyed
with the blessed queen; for she is herself both martyr and maiden. She is
as beauteous as a dove, for she loved meekness, which the Holy Ghost
betokened, when he appeared in likeness of a dove over Christ at his
baptism. Other martyrs suffered martyrdom in their bodies for Christ's
faith, but the blessed Mary was not bodily martyred, but her soul was
sorely afflicted with great suffering, when she stood sad before Christ's
rood, and saw her dear child fastened with iron nails on the hard tree.
Therefore is she more than a martyr, for she suffered that martyrdom in her
soul which other martyrs suffered in their bodies. She loved Christ above
all other men, and, therefore, was her pain also for him greater than other
men's, and she made his death as her own death, for his suffering pierced
her soul as a sword.

She is void of no holy virtue, nor any beauty, nor any brightness; and
therefore was she encircled with roses and lilies, that her virtues might
be supported by virtues, and her {447} fairness increased by the beauty of
chastity. God's chosen shine in heavenly glory, each according to his
merits; it is therefore credible that the blessed] queen with so much glory
and brightness excels others, as much as her merits are incomparable with
those of the other saints.

The Lord said before his ascension, that in his Father's house are many
dwellings: therefore we believe that he now to-day gave to his mother the
most pleasant dwelling. The glory of God's chosen is measured by their
deserts, and yet there is no murmuring nor envy in any of them, but they
all dwell in true love and profound peace, and each rejoices in another's
honours as in his own.

I pray you, rejoice in this festival: verily now to-day that glorious
maiden ascended to heaven, that she, ineffably exalted with Christ, may for
ever reign. The heavenly queen was to-day snatched from this wicked world.
Again I say, rejoice that she, void of sorrow, is gone to the heavenly
mansion. Let all earth be glad, for now to-day, through her deserts,
happiness is increased to us all. Through our old mother Eve the gate of
heaven's kingdom was closed against us, and again, through Mary it is
opened to us, by which she herself has this day gloriously entered.

God has commanded us through his prophets, that we should praise and
magnify him in his saints, in whom he is wonderful: much more fitting is it
that we, on this great festival of his blessed mother, should worship him
with hymns and honourable praises; for undoubtedly all honour to her is
praise of God. Let us now, therefore, with all the devotion of our mind
honour this great festival, for the way of our salvation is in hymns to our
Lord. Let those who continue in maidenhood rejoice, for they have attained
to be that which they praise: let them have care that they be such that
they may praise worthily. Let those who are in pure widowhood praise and
honour her, for it is manifest that they cannot be pure but through grace
of Christ, which was {449} perfect in Mary whom they praise. Let those also
who are in wedlock praise and honour her, for thence flow mercy and grace
to all that they may praise her. If any one be sinful, let him confess, and
not the less praise, though praise be not beautiful in the mouth of the
sinful; yet let him not cease from praise, for thence is promised to him
forgiveness.

This epistle is very complex for us to expound, and very deep for you to
hear. It does not now seem good to us to speak more concerning it, but we
will relate for your bettering some other edifying matter of the great
mother of God. Verily Mary is the greatest comfort and support of christian
men, which is very often manifested, as we read in books.

Some man was so deluded by magic that he denied Christ, and wrote his
chirograph to the accursed devil, and entered into a compact with him. His
name was Theophilus. He afterwards bethought himself, and revolved in his
mind the torment of hell; and went then to a church that was hallowed to
the praise of the blessed Mary, and therein so long with weeping and fasts
prayed for her aid and intercession, till she herself with great glory came
to him, and said, that she had interceded for him with the Heavenly Judge,
her own Son.

We will also relate to you concerning the end of the impious adversary of
God, Julian.

There was a certain bishop named Basilius, who had learned in a school
together with this same Julian. It so happened that Basilius was chosen to
be bishop of a place called Cappadocia, and Julian to be emperor, though he
earlier had been shorn for a priest. Julian then began to love idolatry,
and renounced his christianity, and with all his mind cultivated
heathenism, and compelled his people to the same. Then at a certain time he
went on an expedition against the Persian nation, and met the bishop, and
said to him, "O thou Basilius, I have now excelled thee in philosophy." The
bishop answered, "God has granted to you to cultivate philosophy:" {451}
and with that word he offered him such a gift as he himself partook of,
that was three barley loaves, for a blessing. Then the apostate commanded
the loaves to be received, and grass to be given to the bishop in return,
and said, "He has offered us the food of beasts, let him receive grass in
reward." Basilius received the grass, thus saying, "O thou emperor, verily
we have offered to thee what we ourselves partake of, and thou hast given
us in reward the sustenance of irrational beasts, not as food for us but as
insult." The adversary of God then became angry, and said, "When I return
from the expedition I will overthrow this city, and level it, and turn it
to arable land, so that it shall be cornbearing rather than manbearing. Thy
audacity and that of these citizens is not unknown to me, who at thy
instigation brake and cast down the image which I had raised and prayed
to." And with these words he went to the Persian territory.

Hereupon Basilius made known to his fellow-citizens the cruel emperor's
threat, and was a most excellent counsellor to them, thus saying, "My
brothers, bring your treasures, and let us endeavour, if we can, to gladden
the cruel apostate on his return." They then with glad mind brought to him
of gold, and silver, and precious gems an immense heap. Thereupon the
bishop received the treasures, and commanded his priests and all the people
to offer their gifts within the temple that was hallowed to the honour of
the blessed Mary, and bade them therein abide, with a fast of three days,
that the Almighty Ruler, through his mother's intercession, might turn to
naught the resolve of the unrighteous emperor. Then on the third night of
the fast the bishop saw a great heavenly host on each side of the temple,
and in the midst of the host sat the heavenly queen Mary, and said to her
attendants, "Bring to me the martyr Mercurius, that he may go against the
impious apostate Julian, and slay him, who with inflated mind despises God
my Son." The holy martyr Mercurius {453} came armed speedily, and went by
her command. The bishop then went into the other church, in which the
martyr lay, and asked the churchward, where the weapons of the saint were?
He swore that he certainly saw them at his head in the evening. And he
straightways returned to St. Mary's temple, and made known to the people
what he had seen, and the destruction of the tyrant. He then went again to
the holy martyr's sepulchre, and found his spear standing stained with
blood.

Then after three days came one of the emperor's officers called Libanius,
and sought the bishop's feet, praying for baptism, and informed him and all
the citizens of the death of the impious Julian: he said that the army was
encamped on the river Euphrates, and seven watches watched over the
emperor. Then came there walking an unknown warrior, and violently pierced
him through, and straightways vanished from their sight; and Julian then
with a horrible cry expired. So were the citizens saved through St. Mary
from the adversary of God. Then the bishop offered their treasures to the
citizens, but they said, that they would give those gifts to the Immortal
King, who had so powerfully saved them, much rather than to the mortal
murderer. The bishop, nevertheless, compelled the people to receive a third
part of the money, and with the two parts endowed the monastery.

If any one ask how this happened, we say, that this martyr had spent his
life in a lay condition, when, through the persecution of heathen men, for
belief in Christ, he was martyred; and christian men afterwards honourably
deposited his holy body within the temple, together with his weapons.
Afterwards, when the holy queen sent him, as we have said a little before,
his spirit swiftly went, and with a bodily weapon stabbed the foe of God,
while his guards were looking on.

My dearest brothers, let us call with constant prayers to the holy mother
of God, that she may intercede for us in {455} our necessities with her
Son. It is very credible that he will grant much to her, who vouchsafed
through her to be born a human being for the redemption of the world, who
is ever God without beginning, and now exists, in one person, true man and
true God, ever to eternity. So as every man exists in soul and body one
man, so is Christ, God and man, one Saviour, who liveth and reigneth with
the Father and the Holy Ghost for ever and ever. Amen.

* * * * *

VIII. [=KL]. SEPT.

PASSIO S[=CI] BARTHOLOMEI APOSTOLI.

Wyrd-writeras secgadh thaet dhry leodscipas sind geh['a]tene India. Seo
forme India lidh to dhaera Silhearwena rice, seo odher lidh to Medas, seo
dhridde to dham micclum garsecge; theos dhridde India haefdh on anre sidan
theostru, and on odhere dhone grimlican garsecg. To dhyssere bec['o]m Godes
apostol BARTHOLOMEUS, and eode into dham temple to dham deofolgylde
Astarodh, and swa swa aeldheodig dhaer wunade. On dham deofolgylde wunade
swilc deofol dhe to mannum thurh dha anlicnysse spraec, and gehaelde
untruman, blinde and healte, tha dhe he sylf ['ae]r awyrde. He derode manna
gesihdhum, and heora lichaman mid mislicum untrumnyssum awyrde, and
andwyrde him dhurh dha anlicnysse, thaet hi him heora l['a]c offrian
sceoldon, and he hi gehaelde; ac he him ne heolp mid nanre haele, ac dhadha
hi to him bugon, dha geswac he dhaere lichamlican gedreccednysse, fordhan
dhe he ahte dha heora sawla. Tha wendon dysige men thaet he h['i] gehaelde,
dhadha he dhaere dreccednysse geswac.

Tha mid tham dhe se apostol into dham temple eode, dha adumbode se deofol
Astarodh, and ne mihte nanum dhaera dhe h['e] {456} awyrde gehelpan, for
dhaes halgan Godes dhegnes neawiste. Tha lagon dhaer binnan dham temple
fela adligra manna, and daeghwomlice tham deofolgylde offrodon; ac thadha
h['i] gesawon thaet he heora helpan ne mihte, ne nanum andwyrdan, tha
ferdon h['i] to gehendre byrig, thaer dhaer odher deofol waes gewurdhod,
thaes nama waes Beridh, and him offrodon, and befrunon, hwi heora god him
andwyrdan ne mihte? Se deofol dha Beridh andwyrde, and cwaedh, "Eower god
is swa faeste mid isenum racenteagum gewridhen thaet he ne gedyrstlaecdh
thaet he furdhon ordhige odhdhe sprece sydhdhan se Godes apostol
Bartholomeus binnan thaet tempel becom." H['i] axodon, "Hwaet is se
Bartholomeus?" Se deofol andwyrde, "He is freond thaes Aelmihtigan Godes,
and dhi he com to dhyssere scire thaet he aidlige ealle dha haedhengyld the
dhas Indiscan wurdhiadh." H['i] cwaedon, "Sege us his nebwlite, thaet we
hine oncnawan magon." Beridh him andwyrde, "He is blaecfexede and cyrps,
hwit on lichaman, and he haefdh steape eagan, and medemlice nosu, and side
beardas, hwon h['a]rwencge, medemne waestm, and is ymbscryd mid hwitum
oferslype, and binnan six and twentig geara faece: naes his reaf h['o]rig
ne tosigen, ne his scos forwerode. Hund sidhon he bigdh his cneowa on
daege, and hund sidhon on nihte, biddende his Drihten. His stemn is swylce
ormaete byme, and him faradh mid Godes englas, dhe ne gedhafiadh thaet him
hunger derige, odhdhe aenig ateorung. Aefre he bidh anes modes, and glaed
thurhwunadh. Ealle dhing he foresceawadh and w['a]t, and ealra dheoda
gereord he cann. Nu iu he w['a]t hwaet ic sprece be him, fordhan dhe Godes
englas him dheowiadh, and ealle dhing cydhadh. Thonne ge hine secadh, gif
he sylf wyle, ge hine gemetadh; gif he nele, sodhlice ne finde ge hine. Ic
bidde eow thaet ge hine geornlice biddon thaet he hider ne gewende, thelaes
dhe Godes englas dhe him mid synd me gebeodon thaet hi minum geferan
Astarodh gebudon." And se deofol mid thisum wordum suwode.

Hi gecyrdon ongean, and sceawodon aelces aeldheodiges mannes andwlitan and
gyrlan, and hi nateshwon, binnan {458} twegra daga faece, hine ne gemetton.
Tha betwux dhisum hrymde sum w['o]d mann dhurh deofles gast, and cwaedh,
"Eala dhu Godes apostol, Bartholomee, dhine gebedu geancsumiadh me, and
ontendadh." Se apostol dha cwaedh, "Adumba, dhu unclaena deofol, and gewit
of dham menn." And dhaerrihte weardh se mann geclaensod fram dham fulan
gaste, and gewittiglice spraec, sedhe for manegum gearum awedde.

Tha geaxode se cyning Polimius be dham witseocum menn, hu se apostol hine
fram dhaere w['o]dnysse ahredde, and het hine to him gelangian, and cwaedh,
"Min dohtor is hreowlice awed: nu bidde ic dhe thaet thu h['i] on gewitte
gebringe, swa swa dhu dydest Seustium, sedhe for manegum gearum mid
egeslicere w['o]dnysse gedreht waes." Thadha se apostol thaet maeden geseah
mid heardum racenteagum gebunden, fordhan dhe heo b['a]t and totaer aelcne
dhe heo geraecan mihte, and hire nan man genealaecan ne dorste, dha het se
apostol h['i] unbindan. Tha dhenas him andwyrdon, "Hwa dearr hi hreppan?"
Bartholomeus andwyrde, "Ic haebbe gebunden dhone feond the hi drehte, and
ge g['y]t hi ondraedadh. Gadh to and unbindadh hi, and gereordigadh, and on
aerne merigen l['ae]dadh h['i] to me." Hi dha dydon be dhaes apostoles
haese, and se awyrigeda gast ne mihte na leng hi dreccan.

Tha dhaes on merigen se cyning Polimius gesymde gold, and seolfor, and
deorwurdhe gymmas, and paellene gyrlan uppan olfendas, and sohte dhone
apostol, ac he hine nateshwon ne gemette. Eft dhaes on merigen com se
apostol into dhaes cyninges bure, beclysedre dura, and hine befr['a]n, "Hwi
sohtest dhu me mid golde, and mid seolfre, and mid deorwurdhum gymmum and
gyrlum? Thas l['a]c behofiadh tha dhe eordhlice welan secadh; ic sodhlice
nanes eordhlices gestreones, ne flaesclices lustes ne gewilnige; ac ic
wille thaet thu wite thaet dhaes Aelmihtigan Godes Sunu gemedemode hine
sylfne thaet h['e] dhurh maedenlicne innodh acenned weardh, sedhe geworhte
heofonas and eordhan and ealle gesceafta; and he haefde anginn on dhaere
menniscnysse, sedhe naefre ne ongann on {460} godcundnysse, ac he sylf is
anginn, and eallum gesceaftum, aegdher ge gesewenlicum ge ungesewenlicum,
anginn forgeaf. Thaet maeden dhe hine gebaer forhogode aelces weres
gemanan, and dham Aelmihtigan Gode hire maegdhhad behet. Hire com to Godes
heah-engel Gabriel, and hire cydde thaes heofonlican Aedhelinges to-cyme on
hire innodh, and heo his wordum gelyfde, and swa mid tham cilde weardh."

Se apostol dha tham cyninge bodade ealne cristendom, and middangeardes
alysednysse dhurh dhaes Haelendes to-cyme, and hu he dhone hellican deofol
gewylde, and him mancynnes benaemde, and cwaedh, "Drihten Crist, sedhe
dhurh his unscyldigan deadh thone deofol oferswidhde, sende us geond ealle
dheoda, thaet we todraefdon deofles dhenas, dha dhe on anlicnyssum wuniadh,
and thaet we dha haedhenan dhe hi wurdhiadh of heora anwealde aetbrudon. Ac
we ne underfodh gold ne seolfor, ac forseodh, swa swa Crist forseah;
fordhan dhe we gewilniadh thaet we rice beon on his rice, on dham naefdh
adl, ne untrumnyss, ne unrotnyss, ne deadh, naenne stede, ac thaer is ece
gesaeldh and eadignys, gefea butan ende mid ecum welum. Fordhi ic ferde to
eowerum temple, and se deofol dhe eow dhurh dha anlicnysse geandwyrde,
dhurh Godes englas dhe me sende, is gehaeft. And gif dhu to fulluhte
gebihst, ic do thaet thu dhone deofol gesihst, and gehyrst mid hwilcum
craefte he is gedhuht thaet he untrumnysse gehaele. Se awyrigeda deofol,
sidhdhan he dhone frumsceapenan mann besw['a]c, sydhdhan he haefde anweald
on ungelyfedum mannum, on sumum maran, on sumum laessan: on dham maran dhe
swidhor syngadh, on dham laessan dhe hwonlicor syngadh. Nu dedh se deofol
mid his lotwrencum thaet dha earman men geuntrumiadh, and tiht h['i] thaet
h['i] sceolon gelyfan on deofolgyld: thonne geswicdh he dhaere
gedreccednysse, and haefdh heora sawla on his anwealde; thonne h['i]
cwedhadh to dhaere deofollican anlicnysse, Thu eart min god. Ac dhes
deofol, dhe binnan eowrum temple waes, is gebunden, and ne maeg
nateshw['o]n andwyrdan dham the him to gebiddadh. Gif dhu wylt afandian
thaet ic sodh secge, ic hate hine faran into dhaere {462} anlicnysse, and
ic do thaet he andet this ylce, thaet he is gewridhen, and nane andsware
syllan ne maeg."

Tha andwyrde se cyning, "Nu to-merigen haefdh this folc gemynt thaet h['i]
heora l['a]c him offrion, dhonne cume ic dhaerto, thaet ic geseo dhas
wunderlican daeda." Witodlice on dham odhrum daege com se cyning mid thaere
burhware to dham temple, and dha hrymde se deofol mid egeslicere stemne
dhurh dha anlicnysse, and cwaedh, "Geswicadh, earme, geswicadh eowra
offrunga, dhelaes dhe ge wyrsan pinunge dhrowion dhonne ic. Ic eom gebunden
mid fyrenum racenteagum fram Cristes englum, dhone dhe dha Iudeiscan on
r['o]de ah['e]ngon: wendon thaet se deadh hine gehaeftan mihte; he sodhlice
dhone deadh oferswydhde, and urne ealdor mid fyrenum bendum gewradh, and on
dham dhriddan daege sigefaest ar['a]s, and sealde his rode-t['a]cen his
apostolum, and tosende h['i] geond ealle dheoda. An dhaera is her, dhe me
gebundenne hylt. Ic bidde eow thaet ge me to him gedhingion, thaet ic mote
faran to sumere odhre scire."

Tha cwaedh se apostol Bartholomeus, "Thu unclaena deofol, andette hw['a]
awyrde dhas untruman menn." Se unclaena gast andwyrde, "Ure ealdor, swa
gebunden swa he is, sent us to mancynne, thaet we h['i] mid mislicum
untrumnyssum awyrdon; aerest heora lichaman, fordhan dhe we nabbadh naenne
anweald on heora sawlum, buton hi heora l['a]c us geoffrion. Ac dhonne
h['i] for heora lichaman haeldhe us offriadh, thonne geswice we dhaes
lichaman gedreccednysse, fordhan dhe we habbadh sydhdhan heora sawla on
urum gewealde. Thonne bidh gedhuht swilce we hi gehaelon, dhonne we
geswicadh thaera awyrdnyssa. And menn us wurdhiadh for godas, thonne we
sodhlice deoflu sind, thaes ealdres gingran dhe Crist thaes maedenes Sunu
gewradh. Fram dham daege the his apostol Bartholomeus hider com, ic eom mid
byrnendum racenteagum dhearle fornumen, and fordhi ic sprece dhe he me het;
elles ic ne dorste on his andwerdnysse sprecan, ne furdhon ure ealdor."

Tha cwaedh se apostol, "Hwi nelt dhu gehaelan dhas untruman, swa swa dhin
gewuna waes?" Se sceocca andwyrde, "Thonne {464} we manna lichaman
derigadh, buton we dhaere sawle derian magon, dha lichaman thurhwuniadh on
heora awyrdnysse." Bartholomeus cwaedh, "And h['u] becume ge to dhaere
sawle awyrdnysse?" Se deofol andwyrde, "Thonne h['i] gelyfadh thaet we
godas sind, and us offriadh, thonne forl['ae]t se Aelmihtiga God h['i], and
we dhonne forl['ae]tadh dhone lichaman ungebrocodne, and cepadh dhaere
sawle the ['u]s to gebeah, and heo dhonne on ure anwealde bidh."

Tha cwaedh se apostol to eallum dham folce, "Efne nu ge habbadh gehyred
hwilc dhes god is dhe ge wendon thaet eow gehaelde; ac gehyradh nu dhone
sodhan God, eowerne Scyppend, the on heofonum eardadh; and ne gelyfe ge
heonon-fordh on idele anlicnyssa: and gif ge willadh thaet ic eow to Gode
gedhingige, and thaet dhas untruman haeldhe underfon, towurpadh thonne dhas
anlicnysse, and tobrecadh. Gif ge dhis dodh, thonne halgige ic dhis tempel
on Cristes naman, and eow dhaer on-innan mid his fulluhte fram eallum
synnum adhwea." Tha het se cyning dha anlicnysse towurpan. Hwaet thaet folc
dha caflice mid rapum hi bewurpon, and mid stengum awegdon; ac hi ne mihton
for dham deofle tha anlicnysse styrian.

Tha het se apostol tolysan dha rapas, and cwaedh to dham awyrgedan gaste
dhe hire on sticode, "Gyf dhu wylle thaet ic dhe on niwelnysse ne asende,
gewit of dhyssere anlicnysse, and tobrec h['i], and far to westene, thaer
nan fugel ne flyhdh, ne yrdhling ne eradh, ne mannes stemn ne swegdh." He
dhaerrihte ['u]t-gew['a]t, and sticmaelum tobraec dha anlicnysse, and ealle
dha graeftas binnon dham temple tobrytte. Thaet folc dha mid anre stemne
clypode, "An Aelmihtig God is, dhone dhe Bartholomeus bodadh." Se apostol
dha astrehte his handa widh heofonas weard, thus biddende, "Thu Aelmihtiga
God, on dham dhe Abraham gelyfde, and Isaac, and Iacob; thu dhe asendest
dhinne ancennedan Sunu, thaet he us alysde mid his deorwurdhan blode fram
deofles dheowdome, and haefdh us geworht dhe to bearnum; thu eart unacenned
Faeder, he is Sunu of dhe aefre acenned, and se Halga Gast is aefre
fordhstaeppende of dhe and of dhinum {466} Bearne, se forgeaf us on his
naman dhas mihte, thaet we untrume gehaelon, and blinde onlihton, hreoflige
geclaensian deoflu aflian, deade araeran, and cwaedh to ['u]s, Sodh ic eow
secge, Swa hwaet swa ge biddadh on minum naman aet minum Faeder, hit bidh
eow getidhod. Nu bidde ic on his naman thaet theos untrume menigu sy
gehaeled, thaet hi ealle oncnawon thaet dhu eart ana God on heofonan, and
on eordhan, and on s['ae], thu dhe haeldhe ge-edstadhelast dhurh dhone
ylcan urne Drihten, sedhe mid dhe and mid tham Halgan Gaste leofadh and
rixadh on ealra worulda woruld." Mid tham dhe h['i] andwyrdon, "Amen," tha
weardh eall seo untrume menigu gehaeled: and dhaer com dha fleogende Godes
engel scinende swa swa sunne, and fleah geond dha feower hwemmas thaes
temples, and agrof mid his fingre rode-tacn on dham fydherscytum st['a]num,
and cwaedh, "Se God dhe me sende cwaedh, Thaet swa swa dhas untruman synd
gehaelede fram eallum codhum, swa he geclaensode this templ fram thaes
deofles fulnyssum, dhone dhe se apostol het to westene gewitan. And God
bebead me thaet ic dhone deofol eowrum gesihdhum aer aeteowige. Ne beo ge
afyrhte thurh his gesihdhe, ac mearciadh rode-tacen on eowrum foreheafdum,
and aelc yfel gewit fram eow."

And se engel dha aeteowde tham folce dhone awyrigedan gast on dhyssere
gelicnysse. He weardh dha aeteowod swylce ormaete Silhearwa, mid scearpum
nebbe, mid sidum bearde. His loccas hangodon to dham anccleowum, his eagan
waeron fyrene spearcan sprengende; him st['o]d swaeflen l['i]g of dham
mudhe, he waes egeslice gefidherhamod, and his handa to his baece
gebundene. Tha cwaedh se Godes engel to dham atelican deofle, "Fordhan dhe
dhu waere gehyrsum dhaes apostoles haesum, and tobraece thas deofellican
anlicnysse, nu aefter his behate ic dhe unbinde, thaet thu fare to westene,
thaer dhaer nanes mannes drohtnung nis; and dhu thaer wunige odh thone
micclan dom." And se engel hine dha unband, and he mid hreowlicere
w['a]nunge aweg-gew['a]t, and nawar sidhdhan ne aeteowde. Se engel dha, him
eallum onlocigendum, fleah to heofonum.

{468} Hwaet dha se cyning Polimius, mid his wife and his twam sunum, and
mid ealre his leode, gelyfde on dhone sodhan God, and weardh gefullod, and
awearp his cynehelm samod mid his purpuran gyrlum, and nolde dhone Godes
apostol forlaetan, Aefter dhisum gesamnodon gehwylce dhwyrlice widhercoran,
and wrehton dhone cyning to his bredher Astrigem, se waes cyning on odhrum
leodscipe, and cwaedon, "Thin brodher is geworden anes dryes folgere, se
geagnadh him ure tempel, and ure godas tobrycdh." Tha weardh se cyning
Astriges gehathyrt, and sende dhusend gewaepnodra cempena, thaet hi dhone
apostol gebundenne to him bringan sceoldon. Thadha se apostol him to gelaed
waes, dha cwaedh se cyning, "Hw['i] amyrdest dhu minne brodhor mid thinum
drycraefte?" Bartholomeus andwyrde, "Ne amyrde ic hine, ac ic hine awende
fram haedhenum gylde to dham sodhan Gode." Se cyning him to cwaedh, "Hw['i]
towurpe dhu ure godas?" He andwyrde, "Ic sealde dha mihte dham deoflum,
thaet h['i] tocwysdon dha idelan anlicnysse the h['i] on wunodon, thaet
thaet mennisce folc fram heora gedwyldum gecyrde, and on dhone ecan God
gelyfde." Tha cwaedh se cyning, "Swa swa dhu dydest minne brodhor his god
forlaetan, and on dhinne god gelyfan, swa do ic eac dhe forlaetan dhinne
god, and on minne gelyfan." Tha andwyrde se apostol, "Ic aeteowode thone
god dhe dhin brodhor wurdhode him gebundenne, and ic het thaet he sylf his
anlicnysse tobraece. Gif dhu miht dhis d['o]n minum Gode, thonne gebigst
dhu me to dhines godes biggengum: gif dhu dhonne this minum Gode d['o]n ne
miht, ic tobryte ealle dhine godas, and dhu dhonne gelyf on dhone sodhan
God the ic bodige."

Mid tham dhe h['i] dhis spraecon, tha cydde sum man tham cyninge thaet his
maesta god Baldadh feolle, and sticmaelum toburste. Se cyning dha totaer
his purpuran reaf, and het mid stidhum saglum dhone apostol beatan, and
sidhdhan beheafdian. And he dha on dhisum daege swa gemartyrod to dham ecan
life gew['a]t. Witodlice aefter dhisum com se brodhor mid his folce, and
dhone halgan lichaman mid wulderfullum lofsangum {470} aweg ferodon, and
getimbrodon mynster wundorlicere micelnysse, and on dham his halgan
reliquias arwurdhlice gelogedon. Eornostlice on dham thrittigodhan daege,
se cyning Astriges, dhe dhone apostol ofslean het, weardh mid feondlicum
gaste gegripen, and egeslice awedde: swa eac ealle dha dhwyran
haedhengyldan, the dhone apostol mid nidhe to dham cyninge gewregdon,
aweddon samod mid him, and urnon h['i] and he to his byrgene, and dhaer
wedende swulton. Tha aspr['a]ng micel ['o]ga and gryre ofer ealle dha
ungeleaffullan, and hi dha gelyfdon, and gefullode wurdon aet dhaera
maessepreosta handum, dhe se apostol ['ae]r geh['a]dode. Tha onwreah se
apostol Bartholomeus be dham geleaffullan cyninge Polimius, thaet he
biscoph['a]d underfenge; and dha Godes dheowan and thaet geleaffulle folc
hine anmodlice to dham h['a]de gecuron. Hit gelamp dha, aefter dhaere
h['a]dunge, thaet he worhte fela t['a]cna on Godes naman, dhurh his
geleafan, and dhurhwunode twentig geara on dham biscopdome, and on godre
drohtnunge; and fulfremedum gedhincdhum gew['a]t to Drihtne, tham is
wurdhmynt and wuldor ['a] on worulde.

We magon niman bysne be dhaere apostolican lare, thaet nan cristen mann ne
sceal his haele gefeccan buton aet dham Aelmihtigan Scyppende, dham dhe
gehyrsumiadh lif and deadh, untrumnys and gesundfulnys, sedhe cwaedh on his
godspelle, thaet ['a]n lytel fugel ne befyldh on deadh butan Godes dihte.
He is swa mihtig, thaet he ealle dhing gediht and gefadadh butan geswince;
ac he beswincgdh mid untrumnyssum his gecorenan, swa swa he sylf cwaedh,
"Tha dhe ic lufige, dha ic dhreage and beswinge." For mislicum intingum
beodh cristene men geuntrumode, hwilon for heora synnum, hwilon for
fandunge, hwilon for Godes wundrum, hwilon for gehealdsumnysse g['o]dra
drohtnunga, thaet h['i] dhy eadmodran beon; ac on eallum dhisum thingum is
gedhyld nyd-behefe. Hwilon eac thurh Godes wrace becymdh tham arleasan menn
swidhe egeslic yfel, swa thaet his wite ongindh on dhyssere worulde, and
his sawul gewit to dham ecum witum for his waelhreawnysse; swa swa {472}
Herodes dhe dha unscaedhdhigan cild acwealde on Cristes acennednysse, and
manega odhre to-eacan him. Gif se synfulla bidh gebrocod for his
unrihtwisnysse, thonne gif he mid gedhylde his Drihten heradh, and his
miltsunge bitt, he bidh dhonne adhwogen fram his synnum dhurh dha
untrumnysse, swa swa horig hraegl thurh sapan. Gif he rihtwis bidh, he
haefdh thonne maran gedhincdhe thurh his brocunge, gif he gedhyldig bidh.
Se dhe bidh ungethyldig, and mid gealgum mode ceoradh ongean God on his
untrumnysse, he haefdh twyfealde genidherunge, fordhan dhe he geycdh his
synna mid thaere ceorunge, and dhrowadh nadhelaes.

God is se sodha laece, the dhurh mislice swingla his folces synna gehaeldh.
Nis se woruld-laece waelhreow, dheah dhe he thone gewundodan mid baernette,
odhdhe mid ceorfsexe gel['a]cnige. Se laece cyrfdh odhdhe baerndh, and se
untruma hrymdh, theah-hwaedhere ne miltsadh he thaes odhres w['a]nunge,
fordhan gif se laece geswicdh his craeftes, thonne losadh se forwundoda.
Swa eac God gel['a]cnadh his gecorenra gyltas mid mislicum brocum; and
theah dhe hit hefigtyme sy dham dhrowigendum, theah-hwaedhere wyle se
g['o]da Laece to ecere haeldhe hine gel['a]cnigan. Witodlice se dhe n['a]ne
brocunge for dhisum life ne dhrowadh, he faerdh to dhrowunge. For agenum
synnum bidh se mann geuntrumod, swa swa Drihten cwaedh to sumum bedridan,
dhe him to geboren waes, "Min bearn, dhe synd thine synna forgifene: aris
nu, and ber ham dhin leger-bed."

For fandunge beodh sume menn geuntrumode, swa swa waes se eadiga Iob,
dhadha he waes rihtwis, and Gode gehyrsum. Tha baed se deofol, thaet he his
fandigan moste, and he dha anes daeges ealle his aehta amyrde, and eft hine
sylfne mid tham maestan broce geuntrumode, swa thaet him weollon madhan
geond ealne dhone lichaman. Ac se gedhyldiga Iob, on eallum dhisum
ungelimpum, ne syngode mid his mudhe, ne nan dhing stuntlices ongean God ne
spraec, ac cwaedh, "God me forgeaf dha aehta, and h['i] eft aet me genam;
sy his nama gebletsod." God eac dha hine gehaelde, and his aehta mid
twyfealdum him {474} forgeald. Sume menn beodh geuntrumode for Godes
t['a]cnum, swa swa Crist cwaedh be sumum blindan men, dhadha his
leorning-cnihtas hine axodon, for hwaes synnum se mann wurde swa blind
acenned. Tha cwaedh se Haelend, thaet he naere for his agenum synnum, ne
for his maga, blind geboren, ac fordhi thaet Godes wundor thurh hine
geswutelod waere. And he thaerrihte mildheortlice hine gehaelde, and
geswutelode thaet he is sodh Scyppend, dhe dha ungesceapenan eahhringas mid
his halwendan spatle geopenode.

For gehealdsumnysse sodhre eadmodnysse beodh forwel oft Godes gecorenan
geswencte, swa swa Paulus se apostol be him sylfum cwaedh, "Me is geseald
sticels mines lichaman, and se sceocca me gearplaet, thaet seo micelnys
Godes onwrigenyssa me ne onhebbe; fordhan ic baed thriwa minne Drihten,
thaet he afyrsode thaes sceoccan sticels fram me; ac h['e] me andwyrde,
Paule, dhe genihtsumadh min gifu. Sodhlice maegen bidh gefremod on
untrumnysse. Nu wuldrige ic lustlice on minum untrumnyssum, thaet Cristes
miht on me wunige."

Se cristena mann dhe on aenigre thissere gelicnysse bidh gebrocod, and he
dhonne his haeldhe secan wyle aet unalyfedum tilungum, odhdhe aet wyrigedum
galdrum, oththe aet aenigum wiccecraefte, dhonne bidh he dham haedhenum
mannum gel['i]c, the dham deofolgylde geoffrodon for heora lichaman
haeldhe, and swa heora sawla amyrdon. Se dhe geuntrumod beo, bidde his
haele aet his Drihtne, and gedhyldelice tha swingla forbere; loc h['u]
lange se sodha laece hit foresceawige, and ne beceapige na dhurh aenigne
deofles craeft mid his sawle dhaes lichaman gesundfulnysse; bidde eac
g['o]ddra manna bletsunge, and aet halgum reliquium his haele gesece. Nis
nanum cristenum menn alyfed thaet he his haele gefecce aet nanum stane, ne
aet nanum treowe, buton hit sy halig rode-tacen, ne aet nanre stowe, buton
hit sy halig Godes hus: se dhe elles dedh, he begaedh untwylice
haedhengild. We habbadh hwaedhere tha bysne on halgum bocum, thaet mot se
dhe wile mid sodhum laececraefte his lichaman getemprian, swa swa dyde se
w['i]tega Isaias, the {476} worhte dham cyninge Ezechie clidhan to his
dolge, and hine gel['a]cnode.

Se wisa Augustinus cwaedh, thaet unpleolic sy theah hw['a] laece-wyrte
dhicge; ac thaet h['e] taeldh to unalyfedlicere w['i]glunge, gif hw['a] dha
wyrta on him becnitte, buton he h['i] to dham dolge gelecge.
Theah-hwaedhere ne sceole we urne hiht on laece-wyrtum besettan, ac on
dhone Aelmihtigan Scyppend, the dham wyrtum dhone craeft forgeaf. Ne sceal
nan man mid galdre wyrte besingan, ac mid Godes wordum h['i] gebletsian,
and swa dhicgan.

Wite dheah-hwaedhere gehw['a], thaet nan man butan earfodhnyssum ne becymdh
to dhaere ecan reste, thadha Crist sylf nolde his agen rice butan micelre
earfodhnysse astigan: swa eac his apostoli, and dha halgan martyras mid
heora agenum feore thaet heofonlice rice beceapodon: sydhdhan eac halige
andetteras, mid micelre drohtnunge on Godes dheowdome, and thurh miccle
forhaefednyssa and claennysse, halige wurdon. Hwaet wylle we endemenn
dhyssere worulde, gif we for urum synnum gebrocode beodh, buton herian urne
Drihten, and eadmodlice biddan, thaet he us thurh dha hwilwendlican swingla
to dham ecan gefean gelaede? Sy him wuldor and lof on ealra worulda woruld.
Amen.

AUGUST XXV.

THE PASSION OF ST. BARTHOLOMEW THE APOSTLE.

Historians say that there are three nations called India. The first India
lies towards the Ethiopians' realm, the second lies towards the Medes, the
third on the great ocean; this third India has on one side darkness, and on
the other the grim ocean. To this came the apostle of God BARTHOLOMEW, and
went into the temple to the idol Ashtaroth, and as a stranger there
remained. In the idol dwelt a devil such that he spake to men through the
image, and healed the sick, the blind and the halt, whom he had himself
previously afflicted. He injured men's sight, and afflicted their bodies
with divers diseases, and answered them through the image, that they should
offer to him their gifts, and he would heal them; but he helped them not
with any healing, but when they bowed to him, he ceased from the bodily
affliction, for he then possessed their souls. Then foolish men thought
that he healed them, when he ceased from afflicting them.

When the apostle went into the temple, the devil Ashtaroth became dumb, and
could not help any of those whom he had {457} afflicted, for the presence
of the holy servant of God. There lay there within the temple many sick
men, and offered daily to the idol; but when they saw that he could not
help them, nor answer any one, they went to a neighbouring city, where
another devil was worshiped, whose name was Berith, and offered to him, and
asked, why their god could not answer them? The devil Berith then answered,
and said, "Your god is so fast bound with iron chains, that he dares not
even breathe or speak since God's apostle Bartholomew came within the
temple." They asked, "Who is Bartholomew?" The devil answered, "He is a
friend of the Almighty God, and he is come to this province that he may
render vain all the idols which these Indians worship." They said,
"Describe to us his countenance, that we may know him." Berith answered
them, "He has fair and curling locks, is white of body, and has deep eyes
and moderate sized nose, and ample beard, somewhat hoary, a middling
stature, and is clad in a white upper garment, and is within six and twenty
years old: his raiment is not dirty nor threadbare, nor are his shoes worn
out. A hundred times he bows his knees by day, and a hundred times by
night, praying to his Lord. His voice is as an immense trumpet, and God's
angels go with him, who allow not hunger to hurt him, nor any faintness. He
is ever of one mind, and continues glad. All things he foresees and knows,
and he understands the tongues of all nations. Now long ago he knows what I
am saying of him, for God's angels minister and make known all things to
him. When ye seek him, if he himself will, ye will find him; if he will
not, verily ye will find him not. I pray you that ye earnestly beseech him
not to come hither, lest God's angels who are with him command to me what
they have commanded to my companion Ashtaroth." And with these words the
devil was silent.

They turned back, and beheld the countenance and garments of every man,
and, during a space of two days, they {459} did not find him. Then in the
meanwhile some madman cried through the devil's spirit, and said, "O thou
apostle of God, Bartholomew, thy prayers torment and exasperate me." The
apostle then said, "Be dumb, thou unclean devil, and depart from the man."
And straightways the man was cleansed from the foul spirit, and spake
rationally, who had been mad for many years.

Then the king Polymius heard of the maniac, how the apostle had saved him
from that madness, and he commanded him to be fetched to him, and said, "My
daughter is cruelly frantic: now I beseech thee to bring her to her wits,
as thou didst Seustius, who for many years had been afflicted with dreadful
madness." When the apostle saw the maiden bound with hard chains (because
she bit and tore everyone whom she could reach, and no man durst approach
her), he ordered her to be unbound. The servants answered him, "Who dares
to touch her?" Bartholomew answered, "I have bound the fiend that tormented
her, and ye yet fear her. Go to and unbind her, and give her to eat, and
to-morrow early lead her to me." They did then as the apostle ordered, and
the accursed spirit could no longer torment her.

Then on the morrow the king Polymius loaded gold, and silver, and precious
gems, and purple garments upon camels, and sought the apostle, but he found
him not. On the morrow the apostle came into the king's bower, the door
being closed, and asked him, "Why soughtest thou me with gold, and with
silver, and with precious gems, and garments? These gifts those require who
seek earthly wealth; but I desire no earthly treasure, nor fleshly
pleasure; but I wish thee to know that the Son of Almighty God vouchsafed
to be born of a maidenly womb, who wrought heaven and earth and all
creatures; and he had beginning in humanity who never began in his divine
nature, for he is himself beginning, {461} and to all creatures, both
visible and invisible, gave beginning. The maiden who bare him despised
every man's fellowship, and to the Almighty God promised her maidenhood. To
her came God's archangel, Gabriel, and announced to her the advent of the
Heavenly Prince into her womb, and she believed his words, and so was with
child."

The apostle then preached to the king all christianity, and the redemption
of the world through the advent of Jesus, and how he overcame the hellish
devil, and deprived him of mankind, and said, "The Lord Christ, who through
his innocent death overpowered the devil, has sent us among all nations, to
drive away the devil's ministers, who dwell in images, and to withdraw the
heathen who worship them from their power. But we receive not gold nor
silver, but despise, as Christ despised them; for we desire to be rich in
his kingdom, in which neither sickness, nor infirmity, nor sadness, nor
death, has any place, but there is eternal happiness and bliss, joy without
end with eternal riches. Therefore came I to your temple, and the devil,
who answered you through the image, is made captive by the angels of God
who sent me. And if thou consentest to be baptized, I will cause thee to
see the devil, and to hear by what craft he appears to heal sickness. The
accursed devil, after that he had deceived the first-created man, had power
over unbelieving men, over some greater, over some less: on those greater
who sin more, on those less who sin in less degree. Now the devil by his
wiles causes miserable men to fall sick, and instigates them to believe in
an idol: then ceases he from afflicting them, and has their souls in his
power; then they say to the image, Thou art my god. But the devil, which
was within your temple, is bound, and cannot answer those who pray to him.
If thou wilt prove whether I speak truth, I will command {463} him to go
into the image, and I will make him confess the same, that he is bound and
can give no answer."

Then the king answered, "Now to-morrow this folk has designed to offer him
their gifts, then will I come thereto, that I may see these wonderful
deeds." So on the second day the king with the citizens came to the temple,
and then the devil cried with terrific voice through the image, and said,
"Cease, ye miserable, cease your offerings, lest ye suffer worse torment
than I. I am bound with fiery chains by the angels of Christ, whom the Jews
hanged on a cross: they thought that death might hold him captive; but he
overcame death, and bound our prince with fiery chains, and on the third
day arose victorious, and gave his rood-sign to his apostles, and sent them
among all nations. One of them is here, who holds me bound. I pray you that
ye intercede for me to him, that I may go to some other province."

Then said the apostle Bartholomew, "Thou unclean devil, confess who has
afflicted these sick men." The unclean spirit answered, "Our prince, bound
as he now is, sent us to mankind, that we might afflict them with divers
infirmities; first their bodies, for we have no power over their souls,
unless they offer us their gifts. But when they for their bodies' health
offer to us, then cease we from afflicting the body, for we have then their
souls in our power. Then it seems as though we heal them, when we cease
from those afflictions. And men worship us for gods, while we truly are
devils, disciples of the chief whom Christ, the maiden's Son, has bound.
From the day on which his apostle Bartholomew came hither, I am grievously
tormented with burning chains, and therefore I speak what he has commanded
me; else I durst not speak in his presence, nor even our chief."

Then said the apostle, "Why wilt thou not heal the sick, as thy custom
was?" The devil answered, "When we injure {465} the bodies of men, unless
we can injure the soul, the bodies continue in their affliction."
Bartholomew said, "And how come ye to the affliction of the soul?" The
devil answered, "When they believe that we are gods, and offer to us, then
the Almighty God forsakes them, and we then leave the body undiseased, and
attend to the soul that has bowed to us, and which is then in our power."

Then said the apostle to all the people, "Lo, now ye have heard what sort
of god this is that ye thought healed you; but hear now the true God your
Creator, who dwells in heaven; and believe not henceforth in vain images:
and if ye will that I intercede for you with God, and that these sick
receive health, overthrow and break this image. If this ye do, then will I
hallow this temple in the name of Christ, and therein wash you with his
baptism from all sins." The king then commanded the image to be cast down.
The people then promptly cast ropes about it, and plied it with poles, but
they could not, for the devil, stir the image.

Then the apostle commanded the ropes to be loosed, and said to the accursed
spirit which staid in it, "If thou wilt that I send thee not into the
abyss, depart from this image, and break it, and go to the waste, where no
bird flies, nor husbandman ploughs, nor voice of man sounds." He forthwith
came out, and brake the image piecemeal, and crushed all the carvings
within the temple. The people then with one voice cried, "There is one
Almighty God, whom Bartholomew preaches." The apostle then stretched out
his hand towards heaven, thus praying, "Thou Almighty God, in whom Abraham
believed, and Isaac, and Jacob; thou who hast sent thine only begotten Son,
that he might redeem us with his precious blood from the devil's thraldom,
and hath made us to be thy children; thou art the unbegotten Father, he is
the Son ever of thee begotten, and the Holy Ghost is {467} ever proceeding
from thee and thy Son, who hath given us in his name this power, to heal
the sick, and give light to the blind, cleanse lepers, drive out devils,
raise the dead, and hath said unto us, Verily I say unto you, Whatsoever ye
pray for in my name, of my Father, it shall be granted unto you. Now I pray
in his name that this sick multitude be healed, that they all may know that
thou alone art God in heaven, and on earth, and on sea, thou who restorest
health through the same our Lord, who with thee and with the Holy Ghost
liveth and reigneth for ever and ever." While they were answering "Amen,"
all the sick multitude was healed: and there came then flying God's angel
shining as the sun, and flew over the four corners of the temple, and
graved with his finger the sign of the cross on the four-cornered stones,
and said, "The God who sendeth me said, That so as these sick are healed
from all diseases, so hath he cleansed this temple from the devil's
foulness, whom the apostle hath commanded to retire to the waste. And God
hath bidden me that I first make manifest the devil to your sights. Be ye
not afraid at the sight of him, but mark the sign of the rood on your
foreheads, and every evil shall depart from you."

And the angel then showed to the people the accursed spirit in this
likeness. He appeared as an immense Ethiop, with sharp visage and ample
beard. His locks hung to his ancles, his eyes were scattering fiery sparks;
sulphureous flame stood in his mouth, he was frightfully feather-clad, and
his hands were bound to his back. Then said God's angel to the hideous
devil, "Because thou wast obedient to the apostle's commands, and didst
break the diabolical image, now, according to his promise, I will unbind
thee, that thou mayest go to the waste, there where no man's converse is;
and there dwell until the great doom." And the angel then unbound him, and
he with woful lamentation went away, and nowhere afterwards appeared. The
angel then, all looking on him, flew to heaven.

{469} Then the king Polymius, with his wife and his two sons, and with all
his people, believed in the true God, and was baptized, and cast away his
crown together with his purple garments, and would not let God's apostle
depart. After this all the perverse and reprobate assembled, and accused
the king to his brother Astryges, who was king in another country, and
said, "Thy brother is become the follower of a magician, who appropriates
to himself our temples, and breaks our gods." Then was the king Astryges
enraged, and sent a thousand armed soldiers, that they might bring the
apostle to him bound. When the apostle was led to him, the king said, "Why
hast thou corrupted my brother with thy magic?" Bartholomew answered, "I
have not corrupted him, but I have turned him from heathenism to the true
God." The king said to him, "Why hast thou cast down our gods?" He
answered, "I gave that power to the devils, that they might crush the vain
image in which they dwelt, that mankind might turn from their errors, and
believe in the true God." Then said the king, "So as thou hast made my
brother forsake his god and believe in thy god, so also will I make thee
forsake thy god and believe in mine." Then answered the apostle, "The god
that thy brother worshiped I showed to him bound, and I commanded that he
should himself break his image. If thou canst do this to my God, then wilt
thou incline me to the worship of thy god; but if thou canst not do this to
my God, I will break all thy gods, and do thou then believe in the true God
whom I preach."

While he was saying this, some man announced to the king that his greatest
god Baldath had fallen, and burst asunder piecemeal. The king then tore his
purple robe, and commanded the apostle to be beaten with stiff clubs, and
afterwards beheaded. And he on this day, so martyred, departed to the
eternal life. But after this the brother came with his people and bore away
the holy body with glorious {471} hymns, and built a monastery of wondrous
greatness, and in that honourably placed his holy remains. But on the
thirtieth day the king Astryges, who had commanded the apostle to be slain,
was seized with a fiendlike spirit, and dreadfully became frantic: so also
the perverse idolaters, who through envy had accused the apostle to the
king, became frantic together with him, and they and he ran to his grave,
and there raving died. Then sprang up great dread and horror over all the
unbelieving, and they then believed and were baptized at the hands of the
mass-priests whom the apostle had before ordained. Then the apostle
Bartholomew revealed respecting the believing king Polymius, that he should
receive the episcopal order; and the servants of God and the believing
people chose him unanimously to that order. It happened then, after the
ordination, that he wrought many miracles in the name of God through his
belief, and continued twenty years in the episcopal office, and in good
course of life; and in full dignity departed to the Lord, to whom is honour
and glory for ever and ever.

We may take example by the apostolic doctrine, that no christian man shall
fetch his salvation save from the Almighty Creator, whom life and death,
sickness and health obey, who hath said in his gospel, that a little bird
falls not in death without God's direction. He is so mighty, that he
directs and orders without toil; but he scourges his chosen with diseases,
as he himself said, "Those whom I love I chastise and scourge." For divers
causes are christian men afflicted with disease, sometimes for their sins,
sometimes for trial, sometimes for God's miracles, sometimes for
preservation of good courses, that they may be the humbler; but in all
these things patience is needful. Sometimes also through God's vengeance
comes very dreadful evil to the impious man, so that his punishment begins
in this world, and his soul departs to eternal punishments for his cruelty;
as Herod who slew the {473} innocent children at the birth of Christ, and
many others besides him. If the sinful be afflicted with disease for his
unrighteousness, then if he with patience praise his Lord, and pray for his
mercy, he shall be washed from his sins by that sickness, as a foul garment
by soap. If he be righteous, he shall have greater honour through his
sickness, if he be patient. He who is impatient, and with froward mind
murmurs against God in his sickness, shall have double condemnation, for he
increases his sins by that murmuring, and suffers nevertheless.

God is the true leech, who by divers afflictions heals the sins of his
people. The world's leech is not cruel, though he cure the wounded with
burning or with the amputation-knife. The leech cuts or burns, and the
patient cries, yet has he no mercy on the other's moaning, for if the leech
desist from his craft, then will the wounded perish. So also God cures the
sins of his chosen with divers diseases; and though it be wearisome to the
sufferer, yet will the good Leech cure him to everlasting health. But he
who suffers no sickness in this life, he goes to suffering. For his own
sins a man is afflicted with disease, as the Lord said to one bedridden,
who was borne to him, "My son, thy sins are forgiven thee: arise now, and
bear home thy sick-bed."

For trial are some men afflicted with disease, as was the blessed Job, when
he was righteous and obedient to God. Then the devil prayed that he might
try him, and he in one day destroyed all his possessions, and afterwards
afflicted himself with the greatest disease, so that worms rolled over all
his body. But the patient Job, in all these calamities, sinned not with his
mouth, nor spake anything foolish against God, but said, "God gave me
possessions, and afterwards took them from me; be his name blessed." God
also then healed him, and restored him his possessions twofold. Some {475}
men are afflicted for the miracles of God, as Christ said of some blind
man, when his disciples asked him, for whose sins the man was thus born
blind. Then said Jesus, that he was born blind not for his own nor for his
parents' sins, but because that God's miracles might be manifested through
him. And he forthwith mercifully healed him, and manifested that he is the
true Creator, who opened the unshapen eye-rings with his salutary spittle.

For preservation of true humility are God's chosen very often afflicted, as
Paul the apostle said of himself, "To me is given a goad of my body, and
the devil buffeteth me, that the greatness of God's revelations may not
exalt me; for I thrice besought my Lord to remove the devil's goad from me;
but he answered me, Paul, my grace will suffice thee. Verily power is
promoted in weakness. I now glorify joyfully in my weaknesses, that
Christ's might may dwell in me."

The christian man, who in any of this like is afflicted, and he then will
seek his health at unallowed practices, or at accursed enchantments, or at
any witchcraft, then will he be like to those heathen men, who offered to
an idol for their bodies' health, and so destroyed their souls. Let him who
is sick pray for his health to his Lord, and patiently endure the stripes;
let him behold how long the true Leech provides, and buy not, through any
devil's craft, with his soul, his body's health; let him also ask the
blessing of good men, and seek his health at holy relics. It is not allowed
to any christian man to fetch his health from any stone, nor from any tree,
unless it be the holy sign of the rood, nor from any place, unless it be
the holy house of God: he who does otherwise, undoubtedly commits idolatry.
We have, nevertheless, examples in holy books, that he who will may cure
his body with true leechcraft, as the prophet Isaiah did, who wrought {477}
for the king Hezekiah a plaster for his sore, and cured him.

The wise Augustine said, that it is not perilous, though any one eat a
medicinal herb; but he reprehends it as an unallowed charm, if any one bind
those herbs on himself, unless he lay them on a sore. Nevertheless we
should not set our hope in medicinal herbs, but in the Almighty Creator,
who has given that virtue to those herbs. No man shall enchant a herb with
magic, but with God's words shall bless it, and so eat it.

Let every one, however, know, that no man comes to the eternal rest without
tribulations, when Christ himself would not ascend to his own kingdom
without great tribulation: so also his apostles, and the holy martyrs with
their own lives bought the heavenly kingdom: afterwards also holy
confessors with great perseverance in God's service, and through great
privations and chastity became holy. What shall we, the end-men of this
world, desire, if for our sins we are with sickness afflicted, but to
praise our Lord, and humbly pray that he through transient stripes lead us
to everlasting joy? To him be glory and praise for ever and ever. Amen.

* * * * *

IIII. K[=L]. SEPT.

DECOLLATIO S[=CI] IOHANNIS BAPTISTAE.

Misit Herodes et tenuit Iohannem: et reliqua.

Marcus se Godspellere awr['a]t on Cristes b['e]c be dham maeran Fulluhtere
Iohanne, thaet "se waelhreowa cyning Herodes hine gehaefte, and on
cwearterne sette, for his brodhor wife Herodiaden:" et reliqua.

Thes Iohannes waes se maerosta mann, swa swa Crist be him cydhnysse
gecydde. He cwaedh, "Betwux wifa bearnum ne {478} ar['a]s n['a]n maerra man
thonne Iohannes se Fulluhtere." Nu haebbe ge oft gehyred be his maeran
drohtnunge and be his dhenunge, nu wylle we embe dhises godspelles
trahtnunge sume swutelunge eow gereccan.

Thes Herodes, dhe Iohannem beheafdian h['e]t, and on dhaes Haelendes
dhrowunge Pilate dham ealdormenn gedhafode, and hine to his dome betaehte,
waes dhaes odhres Herodes sunu, dhe on dham timan rixode dhe Crist geboren
waes; ac hit waes swa gewunelic on dham timan thaet rice menn sceopon heora
bearnum naman be him sylfum, thaet hit waere gedhuht thaes dhe mare gemynd
thaes faeder, dhadha se sunu, his yrfenuma, waes geciged thaes faeder
naman. Se waelhreowa faeder Herodes laefde fif suna, thry he h['e]t
acwellan on his feorh-adle, aerdhan dhe he gewite. Tha weardh he hreowlice
and hraedlice dead aefter dham dhe he dha cild acwealde for Cristes
acennednysse. Tha feng Archelaus his sunu to rice. Dha embe tyn geara fyrst
weardh h['e] ascofen of his cynesetle, fordhan the thaet Iudeisce folc
wrehton his modignysse to dham casere, and he dha hine on wraecsidh asende.
Tha daelde se casere thaet Iudeisce rice on feower, and sette dhaerto
feower gebrodhra: dha sind gecwedene aefter Greciscum gereorde, tetrarche,
thaet sind, fydherrican. Fydherrica bidh se dhe haefdh feordhan dael rices.
Tha waes ['a]n dhyssera gebrodhra Philippus geh['a]ten, se gewifode on
dhaes cyninges dehter Arethe, Arabiscre dheode, seo hatte Herodias. Tha
aefter sumum fyrste wurdon h['i] ungesome, Philippus and Arethe, and he
genam dha dohtor of his adhumme, and forgeaf h['i] his bredher Herode;
fordhan dhe he waes furdhor on hlisan and on mihte. Herodes dha awearp his
riht aewe, and forligerlice m['a]nfulles sinscipes breac.

Tha on dham timan bodade Iohannes se Fulluhtere Godes rihtwisnysse eallum
Iudeiscum folce, and threade dhone Herodem, for dham fulan sinscipe.
Aecclesiastica historia ita narrat: Tha geseah Herodes thaet eal seo
Iudeisce meniu arn to Iohannes lare, and his mynegungum geornlice {480}
gehyrsumodon, tha weardh h['e] afyrht, and wende thaet h['i] woldon for
Iohannes lare his cynedom forseon, and wolde dha forhradian, and gebrohte
hine on cwearterne on anre byrig the is gecweden Macherunta. Hwaet dha
Iohannes asende of dham cwearterne twegen leorning-cnihtas to Criste, and
hine befr['a]n, thus cwedhende, "Eart dhu se dhe toweard is, oththe we
odhres andbidian sceolon?" Swilce h['e] cwaede, Geswutela me, gyf dhu sylf
wylle nydher-astigan to hellwarum for manna alysednysse, swa swa dhu
woldest acenned beon for manna alysednysse; odhdhe gif ic sceole cydhan
dhinne to-cyme hellwarum, swa swa ic middangearde the toweardne bodade,
geswutela. Hwaet dha se Haelend on dhaere ylcan tide, swa swa Lucas se
godspellere awr['a]t, gehaelde manega untruman fram mislicum codhum, and
wodum mannum gewitt forgeaf, and blindum gesihdhe; and cwaedh sydhdhan to
Iohannes aerendracum, "Faradh nu to Iohanne, and cydhadh him tha dhing the
ge gesawon and gehyrdon. Efne nu blinde geseodh, and dha healtan gadh, and
hreoflige men synd geclaensode, deafe gehyradh, and dha deadan arisadh, and
dhearfan bodiadh godspel; and se bidh eadig the on me ne bidh geaeswicod."
Swylce h['e] cwaede to Iohanne, Thyllice wundra ic wyrce, ac swa-dheah ic
wylle deadhe sweltan for mancynnes alysednysse, and dhe sweltende
aefterfyligan, and se bidh gesaelig the mine wundra nu heradh, gif he minne
deadh ne forsihdh, and for dham deadhe ne geortruwadh thaet ic God eom.
Thus onwreah se Haelend Iohanne thaet he wolde hine sylfne gemedemian to
deadhe, and sydhdhan hellwara geneosian.

Tha betwux dhisum gelamp thaet Herodes, swa we ['ae]r cwaedon, his witan
gefeormode on dham daege the he geboren waes; fordhan dhe hi haefdon on
dham timan micele blisse on heora gebyrd-tidum. Seo dohtor dha, swa swa we
['ae]r saedon, plegode mid hire maedenum on dham gebeorscipe, him eallum to
gecwemednysse, and se faeder dha mid adhe beh['e]t, thaet he wolde hire
forgyfan swa hwaes swa heo gewilnode. Threo arleasa scylda we
gehyrdon,--ungesaelige maersunge his gebyrd-tide, and dha unstaedhdhigan
hleapunge thaes maedenes, and dhaes faeder {482} dyrstigan adhsware. Tham
dhrim dhingum us gedafenadh thaet we widhcwedhon on urum dheawum. We ne
moton ure gebyrd-tide to nanum freols-daege mid idelum maersungum awendan,
ne ure acennednysse on swilcum gemynde habban; ac we sceolon urne
endenextan daeg mid behreowsunge and d['ae]dbote forhradian, swa swa hit
awriten is, "On eallum dhingum beo dhu gemyndig thines endenextan daeges,
and thu ne syngast on ecnysse." Ne ['u]s ne gedafenadh thaet we urne
lichaman, dhe Gode is gehalgod on dham halwendan fulluhte, mid unthaeslicum
plegan and higleaste gescyndan; fordhan dhe ure lichaman sind Godes lima,
swa swa Paulus cwaedh, "And he bebead, thaet we sceolon gearcian ure
lichaman l['i]flice onsaegednysse, and halige, and Gode andfenge." Se
lichama bidh l['i]flic onsaegednys dhe widh heafod-leahtras bidh gescyld,
and dhurh halige maegnu Gode bidh andfenge and halig. God sylf forbyt
aelcne adh cristenum mannum, thus cwedhende, "Ne swera dhu thurh heofenan,
fordhan dhe heo is Godes thrymsetl. Ne swera dhu thurh eordhan, fordhan dhe
heo is Godes fotsceamol. Ne swera thu dhurh dhin agen heafod, fordhan dhe
dhu ne miht wyrcan an h['ae]r thines feaxes hw['i]t odhdhe blacc. Ic secge
eow, Ne swerige ge thurh nan thing, ac beo eower spraec dhus geendod, Hit
is swa ic secge, oththe hit nis swa. Swa hwaet swa dhaer mare bidh thurh
adh, thaet bidh of dham yfelan."

Crist sylf gefaestnode his spraece, thadha h['e] spraec to anum
Samaritaniscan w['i]fe mid dhisum worde, "Crede mihi:" thaet is, "Gelyf
me." Theah-hwaedhere gif we hwaer unwaerlice swerion, and se adh ['u]s
geneadige to wyrsan daede, thonne bidh us r['ae]dlicor thaet we dhone maran
gylt forbugon, and dhone adh widh God geb['e]tan. Witodlice Dauid swor
thurh God thaet he wolde thone stuntan wer Nabal ofslean, and ealle his
dhing adylegian; ac aet dhaere forman thingunge thaes snoteran wifes
Abigail, h['e] awende his sw['u]rd into dhaere sceadhe, and h['e]rode dhaes
wifes snoternysse, dhe him forwyrnde thone pleolican mannsliht. Herodes
sw['o]r thurh stuntnysse thaet he wolde dhaere hleapendan dehter forgyfan
swa hwaet swa heo baede: tha fordham dhe he {484} nolde fram his gebeorum
beon gecweden m['a]nswara, dhone beorscipe mid blode gemencgde, and dhaes
maeran witegan deadh thaere lydhran hoppystran hire gl['i]ges to mede
forgeaf. Micele selre him waere thaet he dhone adh tobraece, thonne he
swylcne witegan acwellan hete.

On eallum dhingum we sceolon carfullice h['o]gian, gif we awar, thurh
deofles syrwunge, on twam frecednyssum samod befealladh, thaet we symle
dhone maran gylt forfleon thurh ['u]tfaere thaes laessan, swa swa dedh se
dhe his feondum ofer sumne weall aetfleon wile, dhonne cepdh h['e] hwaer se
weall unhehst sy, and dhaer oferscyt. Witodlice Herodes, dhadhe he nolde,
thurh Iohannes mynegunge, thone unclaenan sinscipe awendan, dha weardh
h['e] to manslihte befeallen; and waes seo laesse synn intinga thaere
maran, thaet he for his fulan forl['i]gre, dhe he georne wiste thaet Gode
andsaete waes, dhaes w['i]tegan blod ageat, the he wiste thaet Gode gecweme
waes. This is se cwyde thaes godcundlican domes, be dham the is gecweden,
"Se dhe deradh, derige he gyt swydhor; and se dhe on fulnyssum wunadh,
befyle hine gyt swydhor." Thes cwyde gelamp tham waelhreowan Herode. Nu is
odher cwyde be g['o]dum mannum sceortlice gecweden, "Se dhe halig is, beo
he gyt swydhor gehalgod." This gelamp tham Fulluhtere Iohanne, se dhe waes
halig thurh menigfealde geearnunga; and he waes gyt swydhor gehalgod,
dhadha he dhurh sodhfaestnysse bodunge becom to sigefaestum martyrdome.

Herodes h['i]wode hine sylfne unr['o]tne, dha seo dohtor hine thaes heafdes
baed; ac h['e] blissode on his digelnyssum, fordhan dhe heo thaes mannes
deadh baed dhe h['e] ['ae]r acwellan wolde, gif h['e] intingan haefde.
Witodlice gif thaet cild b['ae]de thaes w['i]fes heafod, mid micclum graman
h['e] wolde hire widhcwedhan. Naes Iohannes mid ehtnysse geneadod thaet he
Criste widhsoce, ac dheah he sealde his l['i]f for Criste, dhadha he waes
for sodhfaestnysse gemartyrod. Crist sylf cwaedh, "Ic eom sodhfaestnys."
Iohannes waes Cristes forrynel on his acennednysse and on his bodunge, on
fulluhte, on dhrowunge, and hine to hellwarum {486} mid deorwurdhum deadhe
forest['o]p. Thadha he beheafdod waes, dha comon his leorning-cnihtas, and
his halige l['i]c ferodon to anre byrig seo is gecweden Sebaste, and hi
dhaer hine gel['e]don. Thaet h['a]lige heafod weardh on Hierusalem
bebyrged.

Sume gedwolmenn cwaedon thaet thaet heafod sceolde abl['a]wan dhaes
cyninges w['i]f Herodiaden, dhe he fore acweald waes, swa thaet heo ferde
mid windum geond ealle woruld; ac h['i] dwelodon mid thaere segene, fordhan
dhe heo leofode hire l['i]f odh ende aefter Iohannes slege. Sodhlice
Iohannes heafod weardh sydhdhan geswutelod twam easternum munecum, the mid
gebedum dha burh geneosodon, and hi dhanon thone deorwurdhan madhm feredon
to sumere byrig the is Edissa geh['a]ten; and se Aelmihtiga God thurh thaet
heafod ungerime wundra geswutelode. His b['a]n, aefter langum fyrste,
wurdon gebrohte to dhaere maeran byrig Alexandria, and thaer mid micclum
wurdhmynte gelogode.

Nu is to besceawigenne h['u]meta se Aelmihtiga God, be his gecorenan and
dha gelufedan dhenas, tha dhe he to dham ecan life forestihte, gedhafadh
thaet h['i] mid swa micclum witum beon fornumene and tobrytte on dhisum
andweardan l['i]fe. Ac se apostol Paulus andwyrde be dhisum, and cwaedh,
thaet "God threadh and beswingdh aelcne dhe he underfehdh to his rice, and
swa h['e] forsewenlicor bidh gewitnod for Godes naman, swa his wuldor bidh
mare for Gode." Eft cwaedh se ylca apostol on odhre stowe, "Ne sind na to
widhmetenne dha throwunga thyssere tide dham toweardan wuldre the bidh on
['u]s geswutelod."

Nu cwydh se trahtnere, thaet n['a]n wilde deor, ne on fydherfotum ne on
creopendum, nis to widhmetenne yfelum wife. Hwaet is betwux fydherfotum
redhre thonne leo? odhdhe hwaet is waelhreowre betwux naeddercynne dhonne
draca? Ac se wisa Salomon cwaedh, thaet selre waere to wunigenne mid leon
and dracan thonne mid yfelan w['i]fe and oferspraecum. Witodlice Iohannes
on westene wunade betwux eallum deorcynne ungederod, and betwux dracum, and
aspidum, and eallum {488} wyrmcynne, and h['i] hine ondredon. Sodhlice seo
awyrigede Herodias mid beheafdunge hine acwealde, and swa m['ae]res mannes
deadh to gife hire dehter hleapunge underfeng. Danihel se witega laeg
seofan niht betwux seofan leonum on anum seadhe ungewemmed, ac thaet
awyrigede w['i]f Gezabel besw['a]c dhone rihtwisan Nabodh to his feore,
thurh lease gewitnysse. Se witega Ionas waes gehealden unformolten on dhaes
hwaeles innodhe dhreo niht, and seo swicole Dalila thone strangan Samson
mid olaecunge bepaehte, and besceorenum fexe his feondum belaewde.
Eornostlice nis nan wyrmcynn ne wilddeora cynn on yfelnysse gel['i]c yfelum
w['i]fe.

Se wyrdwritere Iosephus awr['a]t, on dhaere cyrclican gereccednysse, thaet
se waelhreowa Herodes lytle hwile aefter Iohannes deadhe rices weolde, ac
weardh for his m['a]ndaedum aerest his here on gefeohte ofslegen, and he
sylf sidhdhan of his cynerice ascofen, and on wraecsidh asend, swidhe
rihtwisum dome, dhadha he nolde hlystan Iohannes l['a]re to dham ecan life,
thaet h['e] eac hraedlice his hwilwendan cynedom mid hospe forlure.
Augustinus se wisa ['u]s manadh mid thisum wordum, and cwydh, "Besceawiadh,
ic bidde eow, mine gebrodhra, mid gleawnysse h['u] wraecfull dhis andwyrde
l['i]f is; and dheah ge ondraedadh eow thaet ge hit to hraedlice forlaeton.
Ge lufiadh this l['i]f, on dham the ge mid geswince wuniadh; dhu h['o]gast
embe dhine neode; dhu yrnst, and byst geancsumod; thu erast, and saewst,
and eft gegaderast; thu grinst, and baecst; thu wyfst, and waeda tylast,
and earfodhlice wast ealra dhinra neoda getel, aegdher ge on s['ae] ge on
lande, and scealt ealle thas foresaedan dhing, and eac dhin agen l['i]f mid
earfodhnysse geendian. Leorniadh nu fordhi, thaet ge cunnon thaet ece
l['i]f geearnian, on dham dhe ge n['a]n dhyssera geswinca ne dhrowiadh, ac
on ecnysse mid Gode rixiadh."

On dhisum l['i]fe we ateoriadh, gif we ['u]s mid b['i]gleofan ne ferciadh;
gif we ne drincadh, we beodh mid thurste fornumene; gif we to lange
waciadh, we ateoriadh; gif we lange standadh, we beodh gewaehte, and thonne
sittadh; eft, gif we to lange {490} sittadh, ['u]s slapadh dha lima.
Sceawiadh eac aefter dhisum, thaet n['a]n stede nis ures lichaman:
cildh['a]d gewit to cnihth['a]de, and cnihth['a]d to gedhungenum waestme;
se fulfremeda waestm gebyhdh to ylde, and seo yld bidh mid deadhe geendod.
Witodlice ne stent ure yld on nanre statholfaestnysse, ac swa micclum swa
se lichama wext swa micclum beodh his dagas gewanode. Gehwaer is on urum
l['i]fe ateorung, and werignys, and brosnung dhaes lichaman, and
dheah-hwaedhere wilnadh gehw['a] thaet he lange lybbe. Hwaet is lange
lybban buton lange swincan? Feawum mannum gelimpdh on dhisum dagum, thaet
he gesundfull lybbe hund-eahtatig geara, and swa hwaet swa he ofer dham
leofadh, hit bidh him geswinc and s['a]rnyss, swa swa se w['i]tega cwaedh,
"Yfele sind ure dagas," and dhaes the wyrsan the we h['i] lufiadh. Swa
olaecdh thes middangeard forwel menige, thaet h['i] nelladh heora
wraecfulle l['i]f geendian. Sodh l['i]f and gesaelig thaet is, thonne we
arisadh of deadhe, and mid Criste rixiadh. On dham life beodh gode dagas,
na swa-dheah manega dagas, ac ['a]n, se n['a]t naenne upspring ne nane
geendunge, dham ne fyligdh merigenlic daeg, fordhan dhe him ne forest['o]p
se gysternlica; ac se ['a]n daeg bidh ece aefre ungeendod butan aelcere
nihte, butan gedreccednyssum, butan eallum geswincum, the we hwene ['ae]r
on dhyssere raedinge tealdon. Thes daeg and this l['i]f is beh['a]ten
rihtwisum cristenum, to dham us gelaede se mildheorta Drihten, sedhe
leofadh and rixadh mid Faeder and mid Halgum Gaste ['a] butan ende. Amen.

AUGUST XXIX.

THE DECOLLATION OF ST. JOHN THE BAPTIST.

Misit Herodes et tenuit Johannem: et reliqua.

Mark the Evangelist wrote in the book of Christ concerning the great
Baptist John, that "the cruel king Herod bound him, and set him in prison,
for the sake of his brother's wife Herodias," etc.

This John was the greatest man, as Christ bore witness concerning him. He
said, "Among the children of women {479} there hath not arisen any greater
man than John the Baptist." Now ye have often heard of his great course and
of his ministry, now we will relate to you some explanation touching the
exposition of this gospel.

This Herod, who commanded John to be beheaded, and agreed with Pilate the
ealdorman in the suffering of Jesus, and delivered him to his judgement,
was the son of the other Herod, who reigned at the time when Christ was
born; for it was usual at that time for rich men to give their children
names after themselves, that it might seem the greater remembrance of the
father, when the son, his heir, was called by his father's name. The cruel
father, Herod, left five sons; three he commanded to be slain in his last
illness, ere he departed. Then he died miserably and suddenly after he had
slain the children on account of the birth of Christ; when Archelaus his
son succeeded to the kingdom. Then after a space of ten years he was driven
from his throne, because the Jewish people complained of his pride to the
emperor, and he then sent him into exile. The emperor then divided the
Jewish kingdom into four, and placed therein four brothers, who, according
to the Greek tongue, are called 'tetrarchs,' that is, _rulers over a
fourth_. A tetrarch is he who has a fourth part of a kingdom. One of these
brothers was called Philip, who took to wife the daughter of the king
Arethe, of an Arabian people, who was called Herodias. Then after some time
they, Philip and Arethe, were at variance, and he took his daughter from
his son-in-law, and gave her to his brother Herod; because he was greater
in fame and in power. Herod then cast off his lawful wife, and adulterously
lived in criminal union.

Then at that time John the Baptist preached God's righteousness to all the
Jewish people, and reproved Herod for that foul union. Ecclesiastica
Historia ita narrat: When Herod saw that all the Jewish multitude ran to
John's teaching, and zealously obeyed his admonitions, he was afraid, {481}
and imagined that through John's teaching they would despise his
government, and would anticipate them, and brought him into prison in a
town which is called Machaeruntia. John sent then two disciples from the
prison to Christ, and inquired of him, thus saying, "Art thou he who is to
come, or are we to await another?" As though he had said, Manifest to me
whether thou thyself wilt descend to the inmates of hell for the redemption
of men, as I have preached to the world that thou wast to come,--manifest.
Jesus then, at the same time as the evangelist Luke wrote, was healing many
sick from divers diseases, and giving reason to insane men, and sight to
the blind, and said then to John's messengers, "Go now to John, and make
known to him the things which ye have seen and heard. Behold now blind see,
and the halt go, and lepers are cleansed, deaf hear, and the dead arise,
and poor preach the gospel; and he is happy who shall not be offended in
me." As though he had said to John, Such wonders I work, and yet will I
perish by death for the redemption of mankind, and follow thee dying, and
happy shall he be who now praiseth my wonders, if he despise not my death,
and on account of that death doubt not that I am God. Thus Jesus revealed
to John that he himself would vouchsafe to die, and afterwards visit the
inmates of hell.

Then meanwhile it befell that Herod, as we before said, feasted his
councillors on the day on which he was born; for at that time they had
great rejoicing on their birth-tides. The daughter then, as we before said,
played with her maidens at the feast, to the pleasure of them all, and the
father then promised on oath that he would give her whatsoever she desired.
Of three impious sins we have heard,--the unholy celebration of his
birth-tide, and the giddy dancing of the maiden, and the father's
presumptuous oath. These {483} three things it befitteth us to oppose in
our conduct. We may not with vain celebrations turn our birth-tide to any
holyday, nor have our birth in such remembrance; but we should anticipate
our last day with penitence and penance, so as it is written, "In all
things be thou mindful of thy last day, and thou wilt sin not to eternity."
It is not fitting to us to pollute our body, which is hallowed to God in
the salutary baptism, with indecent and foolish play; for our bodies are
limbs of God, as St. Paul said, "And he enjoined, that we should prepare
our bodies as a living and holy sacrifice, and acceptable to God." The body
is a living sacrifice which is shielded against deadly sins, and through
holy virtues is acceptable to God and holy. God himself forbids every oath
to christian men, thus saying, "Swear thou not by heaven, for it is God's
throne. Swear thou not by earth, for it is God's footstool. Swear thou not
by thine own head, for thou canst not make one hair of thy locks white or
black. I say unto you, swear ye not by anything, but be your speech thus
ended, It is as I say, or it is not so. Whatsoever there is more by oath,
that is of evil."

Christ himself confirmed his speech, when he spake to a Samaritan woman
with these words, "Crede mihi," that is, "Believe me." Yet if we anywhere
heedlessly swear, and the oath compel us to a worse deed, then will it be
more advisable for us to avoid the greater guilt, and atone to God for the
oath. David, for example, swore by God that he would slay the foolish man
Nabal, and destroy all his things; but at the first intercession of the
prudent woman Abigail, he returned his sword into the sheath, and praised
the woman's prudence, who forbade him that perilous murder. Herod through
folly swore that he would give the dancing daughter whatsoever she might
ask: then, because he would {485} not be called a perjurer by his guests,
he stained the feast with blood, and gave the death of the great prophet to
the lewd dancer in reward of her play. Much better for him had it been to
have broken the oath, than to have commanded such a prophet to be slain.

In all things we should carefully consider, if we anywhere, through the
devil's machinations, fall at once into two perils, that we always flee
from the greater guilt by the outlet of the less, as he does who will flee
from his foes over a wall, then observes he where the wall is lowest, and
there darts over. But Herod, when he would not, through John's
remonstrance, turn from the unclean connexion, fell into murder, and the
smaller sin was the cause of the greater, so that he for his foul adultery,
which he well knew was hateful to God, shed the prophet's blood, who he
knew was acceptable to God. This is the sentence of the divine judgement,
by which it is said, "Let him who injureth, injure yet more; and let him
who liveth in foulness, defile himself yet more." This sentence befell the
cruel Herod. Now there is another sentence shortly said concerning good
men, "Let him who is holy be yet more hallowed." This befell the Baptist
John, who was holy through manifold deserts; and was yet more hallowed,
when he through the preaching of truth came to triumphant martyrdom.

Herod feigned himself sad, when the daughter prayed him for the head; but
he rejoiced in secret, because she prayed for the death of that man whom he
would before have slain, if he had had a pretext. But if the child had
prayed for the woman's head, he would with great anger have refused her.
John was not by persecution compelled to deny Christ, but, nevertheless, he
gave his life for Christ, when he was martyred for truth. Christ himself
said, "I am the truth." John was Christ's forerunner in his birth, and in
his preaching, in baptism, in suffering, and in his precious death preceded
him {487} to hell. When he was beheaded, his disciples came, and bare his
holy body to a city which is called Sebastia, and they laid him there. The
holy head was buried at Jerusalem.

Some heretics said that the head blew the king's wife Herodias, for whom he
had been slain, so that she went with winds over all the world; but they
erred in that saying, for she lived to the end of her life after the
slaying of John. But John's head was afterwards manifested to two eastern
monks, who with prayers visited that city, and they bare the precious
treasure thence to a city which is called Edessa; and the Almighty God,
through that head, manifested innumerable miracles. His bones after a long
time were brought to the great city of Alexandria, and there with great
honour deposited.

Now it is to be considered why the Almighty God allows that his chosen and
his beloved servants, whom he has predestined to eternal life, be destroyed
with so many pains, and broken in this present life. But the apostle Paul
has answered concerning this, and said, that "God correcteth and chastiseth
every one whom he receiveth into his kingdom, and the more ignominiously he
is tortured for the name of God, so much shall his glory be greater before
God." Again, the same apostle said in another place, "The sufferings of
this life are not to be compared with the future glory which will be
manifested in us."

Now says the expositor, that no wild beast, neither among the four-footed
nor the creeping, is to be compared with an evil woman. What among the
four-footed is fiercer than a lion? or what among the serpent-kind is more
cruel than a dragon? But the wise Solomon said, that it were better to
dwell with lion and dragon than with an evil and loquacious woman. Now John
had dwelt in the waste unhurt among all the beast-kind, and among serpents,
and asps, and all the {489} worm-kind, and they dreaded him. But the
accursed Herodias slew him by beheading, and received the death of so great
a man as a gift for her daughter's dancing. Daniel the prophet lay seven
nights among seven lions in one den uninjured, but the accursed woman
Jezabel betrayed the righteous Naboth to his death by false witness. The
prophet Jonah was preserved unconsumed in the belly of the whale for three
nights, and the treacherous Dalila deceived the strong Samson with
flattery, and, his locks being shorn, betrayed him to his foes. Verily
there is no worm-kind nor wild beast-kind like in evilness to an evil
woman.

The historian Josephus wrote in the ecclesiastical history, that the cruel
Herod, a little while after the death of John, ruled his kingdom, but first
for his wicked deeds his army was slain in battle, and himself afterwards
driven from his kingdom, and sent into exile, by a very righteous
judgement, when he would not listen to John's exhortations to eternal life,
that he suddenly with disgrace should lose his transitory kingdom. The wise
Augustine exhorts us with these words, and says, "Consider, I pray you, my
brethren, with understanding, how wretched is this present life, and yet ye
dread leaving it too speedily. Ye love this life in which ye exist with
toil; thou carest about thy need; thou runnest, and art filled with
anxiety; thou ploughest, and sowest, and afterwards gatherest; thou
grindest, and bakest; thou weavest and preparest garments, and hardly
knowest the number of all thy needs, both on sea and on land, and shalt end
all these aforesaid things, and also thy life with tribulation. Learn now,
therefore, that ye may be able to earn the eternal life, in which ye will
suffer none of these toils, but with God will reign to eternity."

In this life we faint, if we sustain not ourselves with food; if we drink
not, we are destroyed by thirst; if we watch too long, we faint; if we
stand long, we are fatigued, and then sit; again, if we sit too long, our
limbs sleep. Consider {491} also after this, that there is no stability of
our body: childhood passes to boyhood, and boyhood to full growth; full
growth bows to age, and age is ended by death. Verily our age stands on no
stability, but so much as the body grows so greatly are its days
diminished. Everywhere in our life are faintness and weariness, and decay
of the body, and yet every one desires that he may live long. What is to
live long but long to toil? It happens to few men in these days to live
eighty years in health, and whatsoever he lives over that, it is toil to
him and pain, as the prophet said, "Evil are our days," and the worse that
we love them. So this world flatters very many, that they are unwilling to
end this life of exile. A true and blessed life it will be, when we from
death arise and reign with Christ. In that life will be good days, yet not
many days, but one, which knows no rise nor no ending, which no tomorrow
follows, because no yesterday preceded it; but the one day will for ever be
unended without any night, without afflictions, without all the toils,
which we a little before in this lecture recounted. This day and this life
are promised to righteous christians, to whom may the merciful Lord lead
us, who liveth and reigneth with the Father and the Holy Ghost ever without
end. Amen.

* * * * *

DOMINICA XVII. POST PENTECOSTEN.

Ibat Iesus in ciuitatem quae uocatur Naim: et reliqua.

Ure Drihten ferde to sumere byrig seo is geh['a]ten Naim, and his gingran
samod, and genihtsum menigu. Thadha he genealaehte tham port-geate, tha
ferede man anes cnihtes l['i]c to byrgene: et reliqua.

Beda se trahtnere cwaedh, thaet seo burh Naim is gereht, {492} 'ydhung'
odhdhe 'styrung.' Se deada cniht, dhe on manegra manna gesihdhe waes
geferod, get['a]cnadh gehwylcne synfulne mannan the bidh mid healicum
leahtrum on dham inran menn adydd, and bidh his yfelnys mannum cudh. Se
cniht waes ['a]ncenned sunu his meder, swa bidh eac gehwilc cristen man
gastlice dhaere halgan geladhunge sunu, seo is ure ealra modor, and
dheah-hwaedhere ungewemmed maeden; fordhan dhe hire team nis n['a]
lichamlic ac gastlic. Gehwilc Godes dheow, thonne he leornadh, he bidh
bearn gecweden: eft, thonne he odherne laerdh, he bidh modor, swa swa se
apostol Paulus be dham aslidenum mannum cwaedh, "Ge synd mine bearn, dha
dhe ic nu odhre sidhe geeacnige, odhthaet Crist beo on eow geedn['i]wod."
Thaet port-geat get['a]cnadh sum lichamlic andgit the menn dhurh syngiadh.
Se mann dhe tosaewdh ungethwaernysse betwux cristenum mannum, odhdhe sedhe
sprecdh unrihtwisnysse on heannysse dhurh his mudhes geat, he bidh dead
geferod. Se dhe behylt wimman mid galre gesihdhe and fulum luste, dhurh his
eagena geat, h['e] geswuteladh his sawle deadh. Se dhe idele spellunge,
odhdhe t['a]llice word lustlice gehyrdh, thonne macadh h['e] his eare him
sylfum to deadhes geate. Swa is eac be dham odhrum andgitum to
understandenne.

Se Haelend weardh astyred mid mildheortnysse ofer dhaere meder, thaet he us
bysene sealde his arfaestnysse; and he dhone deadan sydhdhan araerde, thaet
he us to his geleafan getrymede. He genealaehte and hreopode tha b['ae]re,
and tha b['ae]rmenn aetstodon. Seo b['ae]r dhe thone deadan ferode is thaet
orsorge ingehyd thaes orwenan synfullan. Sodhlice dha byrdheras, dhe hine
to byrgenne feredon, synd olaecunga lyffetyndra geferena, the mid olaecunge
and geaettredum swaesnyssum thone synfullan tihtadh and heriadh, swa swa se
w['i]tega cwaedh, "Se synfulla bidh geherod on his lustum, and se
unrihtwisa bidh gebletsod: thonne he bidh mid idelum hlisan and lyffetungum
bef['a]ngen, thonne bidh hit swylce he sy mid sumere mold-hypan ofhroren."
Be swylcum cwaedh se Haelend to ['a]num his gecorenan, dhadha h['e] wolde
his faeder l['i]c bebyrian: he cwaedh, "Gedhafa thaet dha {494} deadan
bebyrion heora deadan: far dhu, and boda Godes rice." Witodlice dha deadan
bebyriadh odhre deadan, thonne gehwilce synfulle menn odhre heora
gel['i]can mid derigendlicere herunge ge['o]laecadh, and mid gegaderodum
hefe thaere wyrstan lyffetunge ofdhriccadh. Be swylcum is gecweden on odhre
stowe, "Lyffetyndra tungan gewridhadh manna sawla on synnum."

Mid tham dhe Drihten hrepode dha baere, dha aetstodon tha b['ae]rmenn. Swa
eac, gif dhaes synfullan ingehyd bidh gehrepod mid fyrhte thaes upplican
domes, thonne widhhaefdh he dham unlustum and dham leasum lyffeterum, and
clypigendum Drihtne to dham ecan life c['a]flice geandwyrt, swylce he of
deadhe arise. Drihten cwaedh to dham cnihte, "Ic secge dhe, Aris, and he
dhaerrihte ges['ae]t and spraec, and se Haelend betaehte hine his meder."
Se ge-edcucoda sitt, thonne se synfulla mid godcundre onbryrdnysse cucadh.
He sprecdh, thonne he mid Godes herungum his mudh gebysgadh, and mid sodhre
andetnysse Godes mildheortnysse secth. He bidh his meder betaeht, thonne he
bidh thurh sacerda ealdord['o]m gem['ae]nscipe dhaere halgan geladhunge
geferlaeht. Thaet folc weardh mid micclum ege ablicged; fordhan swa swa
mann fram marum synnum gecyrdh to Godes mildheortnysse, and his dheawas
aefter Godes bebodum gerihtlaecdh, swa m['a] manna beodh gecyrrede dhurh
his gebysnunge to Godes herunge.

Thaet folc cwaedh thaet maere witega ar['a]s betwux ['u]s, and thaet God
his folc geneosode. Sodh h['i] saedon be Criste, thaet he maere witega is;
ac he is witegena Witega, and heora ealra witegung; fordhan dhe ealle be
him witegodon, and he dhurh his to-cyme heora ealra witegunge gefylde. We
cwedhadh nu mid maran geleafan, thaet he is maere witega, fordhan dhe he
w['a]t ealle dhing, and eac fela witegode, and he is sodh God of sodhum
Gode, Aelmihtig Sunu of dham Aelmihtigan Faeder, sedhe his folc geneosode
thurh his menniscnysse, and fram deofles dheowte alysde.

We raedadh gehwaer on bocum, thaet se Haelend fela deade to l['i]fe
araerde, ac dheah-hwaedhere nis n['a]n godspell gesett be {496} heora nanum
buton dhrim anum. An is thes cniht the we nu embe spraecon, odher waes anes
ealdormannes dohtor, thridde waes Lazarus, Marthan brodher and Marian.
Thyssera dhreora manna aerist get['a]cnadh thaet dhryfealde aerist
synfullra sawla. Thaere sawle deadh is threora cynna: ['a]n is yfel
gedhafung, odher is yfel weorc, dhridda is yfel gewuna. Dhaes ealdormannes
dohtor laeig aet fordhsidhe, and se faeder geladhode dhone Haelend thaerto,
fordhan dhe he waes on dham timan thaer on neawiste. Heo dha fordhferde
aerdhan dhe he hire to come. Thadha he com, dha genam h['e] h['i] be dhaere
h['a]nda, and cwaedh, "Thu maeden, ic secge dhe, Ar['i]s. And heo
dhaerrihte ar['a]s, and metes baed."

This maeden dhe inne laeg on deadhe geswefod, get['a]cnadh thaere synfullan
sawle deadh, dhe gelustfulladh on yfelum lustum digellice, and ne bidh gyt
mannum cudh, thaet heo thurh synna dead is; ac Crist geswutelode thaet
h['e] wolde swa synfulle sawle gel['i]ffaestan, gif h['e] mid geornfullum
gebedum to geladhod bidh, thadha he araerde thaet maeden binnan dham huse,
swa swa digelne leahter on menniscre heortan lutigende. Nu syndon odhre
synfulle the gelustfulliadh on derigendlicum lustum mid gedhafunge, and eac
heora yfelnysse mid weorcum cydhadh; swilce get['a]cnode se deada cniht,
dhe waes on thaes folces gesihdhe gef['e]rod. Swilce synfulle araerdh
Crist, gif h['i] heora synna behreowsiadh, and betaecdh h['i] heora meder,
thaet is, thaet he hi geferlaecdh on annysse his geladhunge.

Sume synfulle men gedhafiadh heora lustum, and dhurh yfele daeda mannum
cydhadh heora synna, and eac gewunelice syngigende h['i] sylfe gewemmadh:
thyllice get['a]cnode Lazarus, the laeg on byrgene feower niht fule
stincende. Witodlice Godes nama is Aelmihtig, fordhan dhe h['e] maeg ealle
dhing gefremman. He maeg dha synfullan sawle dhurh his gife geliffaestan,
dheah dhe heo on gewunelicum synnum fule stince, gif heo mid carfulre
drohtnunge Godes mildheortnysse secdh; ac swa mare wund swa heo maran
laecedomes beh['o]fadh. Thaet geswutelode se Haelend, thatha h['e] mid
leohtlicere stemne thaet maeden araerde {498} on feawra manna gesihdhe;
fordhan dhe h['e] ne gedhafode thaet dhaera m['a] manna inne waere, buton
se faeder, and seo modor, and his dhry leorning-cnihtas: and he cwaedh dha,
"Thu maeden, Ar['i]s."

Swa bidh eac se digla deadh dhaere sawle eathelicor to ar['ae]renne, the on
gedhafunge digelice syngadh, thonne synd dha openan leahtras to gehaelenne.
Thone cniht he araerde on ealles folces gesihdhe, and mid thysum wordum
getrymede, "Thu cniht, ic secge dhe, Ar['i]s." Tha diglan gyltas man sceal
digelice betan, and dha openan openlice, thaet dha beon getimbrode thurh
his behreowsunge, dhe ['ae]r waeron thurh his m['a]ndaeda geaeswicode.

Drihten dhadha he Lazarum stincendne araerde, dha gedrefde he hine sylfne,
and tearas ageat, and mid micelre stemne clypode, "Lazare, ga fordh:" dha
he geswutelode thaet se dhe swidhe langlice and gewunelice syngode, thaet
he eac mid micelre behreowsunge and wope sceal his yfelan gewunan to Godes
rihtwisnysse gew['e]man. Nis n['a]n synn swa micel thaet man ne maege
geb['e]tan, gif he mid inneweardre heortan be dhaes gyltes maedhe on sodhre
d['ae]dbote thurhwunadh. Is theah-hwaedhere micel smeagung be anum worde
the Crist cwaedh: he cwaedh, "Aelc synn and t['a]l bidh forg['i]fen
behreowsigendum mannum, ac thaes Halgan Gastes t['a]l ne bidh naefre
forg['i]fen. Theah dhe hw['a] cwedhe t['a]llic word ongean me, him bidh
forg['i]fen, gif he dedh d['ae]dbote; sodhlice se dhe cwedh word ongan
dhone Halgan Gast, ne bidh hit him forg['i]fen on dhyssere worulde, ne on
dhaere towerdan." Nis n['a]n synna forg['i]fenys buton dhurh dhone Halgan
Gast. An Aelmihtig Faeder is, se gestrynde aenne Sunu of him sylfum. Nis se
Faeder gehaefd gemaenelice Faeder fram dham Suna and tham Halgan Gaste,
fordhan dhe h['e] nis heora begra sunu. Se Halga Gast sodhlice is
gemaenelice gehaefd fram dham Faeder and tham Suna, fordhan dhe h['e] is
heora begra Gast, thaet is heora begra Lufu and Willa, thurh dhone beodh
synna forgyfene. Witodlice dhaere Halgan Dhrynnysse weorc is aefre
untodaeledlic, theah-hwaedhere {500} belimpdh aelc forg['i]fenys to dham
Halgan Gaste, swa swa seo acennednys belimpdh to Criste ['a]num.

H['i] ne magon beon togaedere genemnede, Faeder, and Sunu, and Halig Gast,
ac h['i] ne beodh mid aenigum faece fram him sylfum awar totwaemede. On
eallum weorcum h['i] beodh togaedere, theah dhe to dham Faeder synderlice
belimpe thaet he Bearn gestrynde, and to dham Suna belimpe seo acennednys,
and to tham Halgan Gaste seo fordhstaeppung. Se Sunu is dhaes Faeder Wisdom
aefre of dham Faeder acenned; se Halga Gast nis na acenned, fordhan dhe he
nis na sunu, ac he is heora begra Lufu and Willa, aefre of him b['a]m
fordhstaeppende, thurh dhone we habbadh synna forgyfenysse, swa swa we
habbadh thurh Crist alysednysse; and theah-hwaedhere on aegdhrum weorce is
seo Halige Thrynnys wyrcende untodaeledlice.

Se cwydh t['a]l ongean dhone Halgan Gast, sedhe mid unbehreowsigendre
heortan thurhwunadh on m['a]ndaedum, and forsihdh tha forgyfenysse dhe
stent on dhaes Halgan Gastes gife: thonne bidh his scyld unalysendlic,
fordhan dhe he sylf him belicdh thaere forg['i]fenysse weg mid his
heardheortnysse. Behreowsigendum bidh forg['i]fen, forseondum naefre. Uton
we biddan thone Aelmihtigan Faeder, sedhe us thurh his wisdom geworhte, and
thurh his Halgan Gast geliffaeste, thaet he dhurh dhone ylcan Gast us do
ure synna forgyfenysse, swa swa he us dhurh his aenne ['a]ncennedan Sunu
fram deofles dheowte alysde.

Sy lof and wuldor tham ecan Faeder, sedhe naefre ne ongann, and his ['a]num
Bearne, sedhe aefre of him is, and tham Halgan Gaste, sedhe aefre is of him
b['a]m, hi dhry ['a]n Aelmihtig God untodaeledlic, ['a] on ecnysse
rixigende. Amen.

THE SEVENTEENTH SUNDAY AFTER PENTECOST.

Ibat Jesus in civitatem quae vocatur Naim: et reliqua.

Our Lord went to a city which is called Nain, and his disciples with him,
and a copious multitude. When he approached the port-gate, the corpse of a
young man was borne to the grave, etc.

Beda the expositor said, that the city of Nain is interpreted {493}
'inundation' or 'agitation.' The dead youth, who was borne in sight of many
men, betokens every sinful man who in the inward man is fordone with deadly
sins, and his evilness is known to men. The youth was the only-born son of
his mother, so is also every christian man spiritually a son of the holy
church, which is the mother of us all, and, nevertheless, an undefiled
maiden; for her family is not bodily but spiritual. Every servant of God,
when he learns, is called a child: afterwards, when he teaches another, he
is a mother, as the apostle Paul said of the fallen men, "Ye are my
children, whom I now a second time conceive, until Christ is renewed in
you." The port-gate betokens some bodily sense through which men sin. The
man that sows dissension among christian men, or who speaks unrighteousness
in high places through his mouth's gate, he is borne dead. He who beholds a
woman with libidinous eye and foul lust, through his eyes' gate, manifests
his soul's death. He who with delight hears idle discourse or contumelious
words, makes his ear a gate of death to himself. So is it also to be
understood of the other senses.

Jesus was moved with compassion for the mother, that he might give us an
example of his piety; and he afterwards raised the dead, that he might
confirm us to his faith. He approached and touched the bier, and the
biermen stood still. The bier which bare the dead is the heedless mind of
the hopeless sinful. But the bearers, who bare him to the grave, are the
blandishments of flattering companions, who with blandishment and envenomed
suavities stimulate and praise the sinful, as the prophet said, "The sinful
is praised in his lusts, and the unrighteous is blessed: when he is
surrounded by empty fame and flatteries, then is it as though he were
overwhelmed by a mould-heap." Of such Jesus said to one of his chosen, when
he would bury his father's corpse: he said, "Allow the dead to bury their
dead: go thou, and {495} preach God's kingdom." Verily the dead bury other
dead, when sinful men court others their like with pernicious praise, and
oppress with the accumulated weight of the worst flattery. Of such it is
said in another place, "The tongues of flatterers bind the souls of men in
sins."

When the Lord touched the bier, the biermen stood still. So also, if the
mind of the sinful is touched by fear of the heavenly doom, then he
withstands evil lusts and false flatteries, and to the Lord calling to
eternal life promptly answers, as if he had arisen from death. The Lord
said to the youth, "I say unto thee, Arise. And he forthwith sat and spake,
and Jesus delivered him to his mother." The requickened sits, when the
sinful with divine stimulation quickens. He speaks, when he employs his
mouth with God's praises, and with true confession seeks God's mercy. He is
delivered to his mother, when through the priest's authority he is
associated in communion of the holy church. The folk was astonished with
great awe; for so as a man turns from great sins to God's mercy, and
corrects his conduct after God's commandments, so more men will be turned
through his example to the praise of God.

The folk said, "That a great prophet hath arisen among us," and, "That God
hath visited his folk." Truly they said of Christ, that he is a great
prophet; for he is a Prophet of prophets, and the prophecy of them all; for
they all prophesied of him, and by his advent he fulfilled the prophecy of
them all. We say now with great faith, that he is a great prophet, for he
knows all things, and also prophesied many, and he is true God of true God,
Almighty Son of the Almighty Father, who visited his folk through his
humanity, and relieved them from the thraldom of the devil.

We read everywhere in books, that Jesus raised many dead to life, but yet
there is no gospel composed of any of them {497} save three only. One is
the youth of whom we have just spoken, the second was an ealdorman's
daughter, the third was Lazarus, the brother of Martha and Mary. The
resurrection of these three persons betokens the threefold resurrection of
sinful souls. The soul's death is of three kinds: one is evil assent, the
second is evil work, the third is evil habit. The ealdorman's daughter lay
at the point of death, and the father called Jesus thereto, because he was
at that time there in the neighbourhood. She had departed before he came to
her. When he came, he took her by the hand, and said, "Thou maiden, I say
unto thee, Arise. And she straightways arose, and asked for meat."

This maiden, who lay therein sleeping in death, betokens the death of the
sinful soul, which delights secretly in evil pleasures, and it is not yet
known to men, that it, through sins, is dead; but Christ manifested that he
would quicken so sinful a soul, if with fervent prayers he be thereto
called, when he raised the maiden within the house, like as secret sin
lurking in the human heart. Now there are other sinful, who delight in
pernicious lusts by assent, and also manifest their evilness by works; such
the dead youth betokened, who was borne in sight of the people. Such
sinners Christ raises, if they repent of their sins, and delivers them to
their mother, that is, he associates them in the unity of his church.

Some sinful men assent to their lusts, and by evil deeds manifest their
sins to men, and also habitually sinning defile themselves: such Lazarus
betokened, who lay four days foully stinking in the sepulchre. Verily God's
name is Almighty, for he can accomplish all things. He can through his
grace quicken the sinful soul, though it foully stink in habitual sins, if
with careful conduct it seek God's mercy; but the more it is wounded so
much more medicament does it require. That Jesus manifested, when with
clear voice he raised the maiden in sight of few persons; for he allowed
{499} not more persons to be therein than the father, and the mother, and
his three disciples: and he said then, "Thou maiden, Arise."

So also is the secret death of the soul, which sins secretly by assent,
easier to raise than open vices are to be healed. He raised the youth in
sight of all the people, and confirmed by these words, "Thou youth, I say
unto thee, Arise." Secret sins shall be expiated secretly, and open openly,
that those may be edified by his repentance, who had ere been seduced by
his sins.

The Lord when he raised the stinking Lazarus was troubled and shed tears,
and with a loud voice cried, "Lazarus, go forth:" he then manifested that
he who has very long and habitually sinned, shall also with great
repentance and weeping turn his evil habits to God's righteousness. There
is no sin so great that a man may not expiate it, if, with inward heart,
according to the degree of the sin, he continue in true penitence. There
is, nevertheless, great disquisition concerning one sentence which Christ
said: he said, "Every sin and calumny shall be forgiven to repenting men,
but calumny of the Holy Ghost shall never be forgiven. Though any one speak
a calumnious word against me, he shall be forgiven, if he do penance; but
he who says a word against the Holy Ghost, shall not be forgiven in this
world nor in that to come." There is no forgiveness of sins but through the
Holy Ghost. There is one Almighty Father, who begot a Son of himself. The
Father is not called Father in common from the Son and the Holy Ghost, for
the latter is not the son of them both. But the Holy Ghost is called in
common from the Father and the Son, for he is the Spirit of them both, that
is the Love and Will of them both, through whom sins are forgiven. Verily
the work of the Holy Trinity {501} is ever indivisible, yet all forgiveness
belongs to the Holy Ghost, as birth belongs to Christ alone.

They may not be named together, Father, and Son, and Holy Ghost, but they
are not by any space anywhere separated from themselves. In all works they
are together, though to the Father it exclusively belongs that he begot a
Son, and to the Son belongs birth, and to the Holy Ghost procession. The
Son is the Wisdom of the Father ever begotten of the Father; the Holy Ghost
is not begotten, for he is not a son, but is the Love and Will of them
both, ever proceeding from them both, through whom we have forgiveness of
sins, as through Christ we have redemption; and yet in either work is the
Holy Trinity working indivisibly.

He speaks calumny against the Holy Ghost, who with unrepenting heart
continues in deeds of wickedness, and despises the forgiveness which stands
in the grace of the Holy Ghost: then shall his sin be unredeemable, for he
himself besets the way of forgiveness with his hardheartedness. The
repenting shall be forgiven, the despising never. Let us pray to the
Almighty Father, who hath through his Wisdom made us, and through his Holy
Spirit quickened us, that he through the same Spirit grant us forgiveness
of our sins, as, through his only begotten Son, he has redeemed us from the
thraldom of the devil.

Be praise and glory to the eternal Father who never began, and to his only
Son who ever is of him, and to the Holy Ghost who ever is of them both,
those three one Almighty God indivisible, reigning ever to eternity. Amen.

* * * * *

{502} III. K[=AL]. OCTOB.

DEDICATIO AECCLESIE S[=CI] MICHAELIS ARCHANGELI.

Manegum mannum is cudh seo halige st['o]w S[=ce] Michaheles, on thaere
d['u]ne the is geh['a]ten Garganus. Seo d['u]n stent on Campania landes
gemaeron, widh tha s['ae] Adriaticum, twelf mila on upstige fram anre byrig
the is geh['a]ten Sepontina. Of dhaere stowe weardh araered thises daeges
freols geond geleaffulle geladhunge. Thaer eardode sum thurhspedig mann
Garganus geh['a]ten: of his gelimpe weardh seo d['u]n swa gec['i]ged. Hit
gel['a]mp, thatha seo ormaete micelnyss his orfes on dhaere dune laeswede,
thaet sum modig fearr weardh ['a]ngencga, and thaere heorde-drafe
oferh['o]gode. Hwaet se hl['a]ford tha Garganus gegaderode micele menigu
his in-cnihta, and dhone fearr gehwaer on dham westene sohte, and aet
nextan hine gemette standan uppon dham cnolle thaere healican dune, aet
['a]nes scraefes inngange; and he dha mid graman weardh astyred, hw['i] se
fearr ['a]ngenga his heorde fors['a]we, and gebende his bogan, and mid
geaettrode flan hine ofsceotan wolde; ac seo geaettrode fl['a] wende ongean
swilce mid windes blaede adhrawen, and thone dhe hi sceat thaerrihte
ofsloh.

His magas dha and nehgeburas wurdon thearle thurh dha daede ablicgede, and
heora n['a]n ne dorste dham fearre genealaecan. H['i] dha heora biscop
r['ae]des befrunon, hwaet him be dham to donne waere. Se biscop dha funde
him to r['ae]de, thaet h['i] mid threora daga faestene, swutelunge thaes
wundres aet Gode baedon. Tha on dhaere dhriddan nihte thaes faestenes
aeteowde se heah-engel Michahel hine sylfne tham biscope on gastlicere
gesihdhe, thus cwedhende, "Wislice ge dydon, thaet ge to Gode sohton thaet
thaet mannum digle waes. Wite dhu gewislice, thaet se mann dhe mid his
agenre fl['a]n ofscoten waes, thaet hit is mid minum willan ged['o]n. Ic
eom Michahel se heah-engel Godes Aelmihtiges, and ic symle on his gesihdhe
wunige. Ic secge dhe, thaet ic dha stowe the se fearr geealgode synderlice
lufige, {504} and ic wolde mid thaere geb['i]cnunge geswutelian thaet ic
eom dhaere stowe hyrde; and ealra dhaera t['a]cna dhe dhaer gelimpadh, ic
eom sceawere and gymend." And se heah-engel mid thisum wordum to heofonum
gew['a]t.

Se biscop rehte his gesihdhe tham burhwarum, and hi dha sydhdhan gewunelice
thider sohton, and thone lifigendan God and his heah-engel Michahel
geornlice baedon. Tw['a] dura h['i] gesawon on dhaere cyrcan, and waes seo
suth duru sume daele mare, fram dhaere lagon stapas to dham west-daele; ac
h['i] ne dorston thaet halige h['u]s mid ingange geneosian, ac daeghwomlice
geornlice aet dhaere dura h['i] gebaedon.

Tha on dhaere ylcan t['i]de Neapolite, the waeron dha-gyt on haedhenscipe
wunigende, cwaedon gefeoht togeanes thaere burhware Sepontiniscre ceastre,
the tha halgan stowe wurdhodon, and togeanes Beneuentanos. H['i] dha, mid
heora biscopes mynegungum gelaerde, baedon threora daga faec, thaet hi
binnon tham dhrim dagum mid faestene thaes heah-engles Michaheles fultum
baedon. Tha haedhenan eac swilce mid lacum and offrungum heora leasra goda
gecneordlice m['u]nde and gescyldnysse baedon.

Efne dha on dhaere nihte the thaet gefeoht on merigen toweard waes,
aeteowde se heah-engel Michahel hine sylfne dham biscope, and cwaedh, thaet
he heora bena gehyrde, and his fultum him beh['e]t, and het thaet h['i] ane
t['i]d ofer undern h['i] getrymedon ongean heora fynd. H['i] dha on merigen
blidhe and orsorge, thurh dhaes engles beh['a]t, and mid truwan his
fultumes, ferdon togeanes dham haedhenum. Tha sona on anginne thaes
gefeohtes waes se m['u]nt Garganus bifigende mid ormaetre cwacunge, and
micel liget fleah of dhaere d['u]ne swilce fl['a]n widh thaes haedhenan
folces, and thaes m['u]ntes cnoll mid theosterlicum genipum eal oferhangen
waes. Hwaet dha haedhenan dha forhtmode fleames cepton, and gelice h['i]
wurdon mid tham fyrenum {506} flanum ofscotene, gelice mid thaera cristenra
waepnum hindan ofsette, odhthaet hi heora burh Neapolim s['a]mcuce
gesohton. Sodhlice dha dhe dha frecednyssa aetflugon, oncneowon thaet Godes
engel dham cristenum to fultume becom, and h['i] dhaerrihte heora swuran
Criste undertheoddon, and mid his geleafan gewaepnode wurdon. Witodlice
thaes waeles waes geteald six hund manna mid tham fyrenum flanum
ofsceotene. Tha cristenan dha sigefaeste mid micelre bylde and blisse
h['a]m gecyrdon, and dham Aelmihtigan Gode and his heah-engle Michahele
heora beh['a]t to dham temple gebrohton. Tha gesawon h['i] aetforan dhaere
cyrcan nordh-dura, on tham marmanstane, swilce mannes f['o]tlaesta
faestlice on dham stane gedhyde, and h['i] dha undergeaton thaet se
heah-engel Michahel thaet t['a]cen his andwerdnysse geswutelian wolde. Hi
dha sona dhaer-ofer cyrcan ar['ae]rdon and weofod, tham heah-engle to lofe,
dhe him on tham stede fylstende st['o]d.

Tha weardh micel twynung betwux dhaere burhware be dhaere cyrcan, hwaedher
h['i] inn-eodon, odhdhe h['i] halgian sceoldon. Hwaet h['i] dha on tham
east-daele dhaere stowe cyrcan araerdon, and tham apostole Petre to
wurdhmynte gehalgodon, and thaer-binnan S[=ce] Marian, and Iohanne dham
Fulluhtere weofod asetton. Tha aet nextan sende se biscop to dham papan,
and hine befr['a]n, h['u] him embe thaes heah-engles getimbrunge to
d['o]nne waere. Se papa thisum aerende dhus geandwyrde, "Gif mannum alyfed
is thaet hi dha cyrcan dhe se heah-engel sylf getimbrode halgian moton,
thonne gebyradh seo halgung on dham daege the h['e] eow sige forgeaf, thurh
unnan dhaes Aelmihtigan. Gif dhonne hwaet elles tham heah-engle gelicige,
axiadh his willan on tham ylcan daege." Thadha dheos andswaru tham biscope
gecydd waes, tha bead h['e] his ceastergewarum threora daga faesten, and
b['ae]don tha Halgan Thrynnysse thaet him wurde geswutelod sum gewiss
be['a]cn embe heora twynunge. Se heah-engel dha Michahel, on dhaere
dhriddan nihte thaes faestenes, cwaedh to dham biscope on swefne, "Nis eow
nan neod thaet ge dha cyrcan halgion the ic getimbrode. Ic sylf hi
getimbrode {508} and gehalgode. Ac gadh eow into dhaere cyrcan unforhtlice,
and me aetstandendum geneosiadh tha stowe aefter gewunan mid gebedum; and
thu thaer to-merigen maessan gesing, and thaet folc aefter godcundum dheawe
to husle gange; and ic thonne geswutelige h['u] ic dha stowe dhurh me
sylfne gehalgode."

Hi dha sona thaes on merigen dhider mid heora offrungum blidhe comon, and
mid micelre ['a]nraednysse heora bena on dham suth-daele inn-eodon. Efne
dha h['i] gesawon an l['a]ng portic on dham nordh-daele astreht for nean to
dham marmanstane the se engel onstandende his f['o]tlaeste aeteowde. On
dham east-daele waes gesewen micel cyrce to dhaere h['i] staepmaelum
astigon. Seo cyrce mid hire portice mihte fif hund manna eadhelice bef['o]n
on hire rymette: and thaer st['o]d, gesett widh middan thaes sudh-wages,
arwurdhe weofod, mid readum paelle gescrydd. Naes thaet h['u]s aefter manna
gewunan getimbrod, ac mid mislicum torrum gehwemmed, to gelicnysse sumes
scraefes. Se hr['o]f eac swylce haefde mislice heahnysse: on sumere stowe
hine man mihte mid heafde ger['ae]can, on sumere mid handa earfodhlice. Ic
gelyfe thaet se heah-engel mid tham geswutelode thaet he micele swidhor
sohte and lufode thaere heortan claennysse thonne dhaera st['a]na
fraetwunge. Thaes muntes cnoll widhutan is sticmaelum mid wuda oferwexen,
and eft sticmaelum mid grenum felda oferbraeded.

Sodhlice aefter dhaere maessan and dham halgan husel-gange gecyrde gehw['a]
mid micclum gefean to his agenum. Se biscop dha dhaer Godes dheowas
gelogode, sangeras, and raederas, and sacerdas, thaet hi daeghwomlice dhaer
Godes thenunge mid thaeslicere endebyrdnysse gefyldon; and him dhaer
mynsterlic botl timbrian h['e]t. Nis theah-hwaedhere nan mann to dham
dyrstig thaet h['e] on nihtlicere tide binnan dhaere cyrcan cuman durre, ac
on d['ae]grede, tha Godes theowas thaer-binnan Godes lof singadh. Of dham
hr['o]f-stane on north-daele thaes halgan weofodes yrndh dropmaelum swidhe
hluttor waeter, and wered, thaet gecigdon dha dhe on thaere stowe wunodon,
stillam, thaet is, {510} dropa. Thaer is ahangen sum glaesen f['ae]t mid
sylfrenne racenteage, and thaes wynsuman waetan onfehdh. Thaes folces
gewuna is, thaet h['i] aefter tham halgan husel-gange staepmaelum to dham
faete astigadh, and thaes heofonlican waetan onbyriadh. Se waeta is swidhe
wynsum on swaecce, and swidhe h['a]lwende on hrepunge. Witodlice forwel
menige aefter langsumum fefere and mislicum mettrumnyssum, thurh dhises
waetan thigene hraedlice heora haele brucadh. Eac swilce on odhrum gemete,
ungerime untruman thaer beodh oft and gelome gehaelede, and menigfealde
wundra thurh dhaes heah-engles mihte dhaer beodh gefremode; and dheah
swidhost on thysum daege, dhonne thaet folc of gehwilcum leodscipe tha
stowe geneosiadh, and thaes engles andwerdnyss mid sumum gemete dhaer
swidhost bidh, thaet dhaes apostoles cwyde beo lichamlice gefylled, thaet
thaet h['e] gastlice gecwaedh: he cwaedh, thaet "englas beodh to
dhening-gastum fram Gode hider on worulde asende, thaet hi beon on fultume
his gecorenum, thaet hi dhone ecan edhel onf['o]n mid him."

EUANGELIUM.

Accesserunt ad Iesum discipuli dicentes, Quis putas maior in regno
coelorum: et reliqua.

This daegtherlice godspell cwydh, thaet "Drihtnes leorning-cnihtas to him
genealaehton, thus cwedhende, La leof, hw['a] is fyrmest manna on heofenan
rice? Se Haelend him dha to clypode sum gehw['ae]de cild:" et reliqua.

Haegmon trahtnadh this godspell, and segdh, h['u] dhaes caseres tolleras
axodon Petrus dhone apostol, dhadha hi geond ealne middangeard dham casere
toll gegaderodon; hi cwaedon, "Wyle eower l['a]reow Crist aenig toll
syllan? Tha cwaedh Petrus, thaet he wolde. Tha mid tham dhe Petrus wolde
befr['i]nan thone Haelend, tha forsceat se Haelend hine, dhe ealle dhing
w['a]t, thus cwedhende, Hwaet dhincdh the, Petrus, aet hwam nimadh
eordhlice cynegas gafol odhdhe toll, aet heora gesiblingum, oththe aet
aelfremedum? Petrus cwaedh, Aet aelfremedum. {512} Se Haelend cwaedh, Hwaet
la synd heora siblingas frige? The l['ae]s dhe we h['i] aeswicion, ga to
dhaere s['ae], and wurpe ['u]t dhinne angel, and thone fisc dhe hine
hradhost forswelhdh, geopena his mudh, thonne fintst thu dhaer-on aenne
gyldenne wecg: nim dhone, and syle to tolle for me and for dhe."

Tha for dham intingan the h['e] cwaedh, "Syle for me and for dhe," wendon
tha apostolas thaet Petrus waere fyrmest, and axodon dha dhone Haelend,
"Hw['a] waere fyrmest manna on heofonan rice?" Tha wolde se Haelend heora
dwollican gethohtas mid sodhre eadmodnysse gehaelan, and cwaedh, thaet
h['i] ne mihton becuman to heofonan rice, buton h['i] waeron swa eadmode,
and swa unscaedhdhige swa thaet cild waes dhe he him to clypode. Bilewite
cild ne gewilnadh odhra manna aehta, ne wlitiges wifes; theah dhe hit beo
gegremod, hit ne hylt langsume ungethwaernysse to dham dhe him derode, ne
hit ne h['i]wadh mid wordum, thaet hit odher dhence, and odher sprece. Swa
eac sceolon Godes folgeras, thaet synd tha cristenan, habban tha
unscaedhdhignysse on heora mode the cild haefdh on ylde.

Se Haelend cwaedh, "Sodh ic eow secge, Ne becume ge to heofonan rice, buton
ge beon awende, and gewordene swa swa lyttlingas." Ne bebead he his gingrum
thaet h['i] on lichaman cild waeron, ac thaet h['i] heoldon bilewitra
cildra unscaedhdhignysse on heora theawum. On sumere stowe he cwaedh,
thadha him man to baer cild to bletsigenne, and his gingran thaet
bemaendon, "Gedhafiadh thaet dhas cild to me cumon; swilcera is sodhlice
heofonan rice." Be dhisum manode se apostol Paulus his underdheoddan, and
cwaedh, "Ne beo ge cild on andgite, ac on yfelnyssum: beodh on andgite
fulfremede." Se Haelend cwaedh, "Swa hw['a] swa hine sylfne geeadmet, swa
swa dhis cild, he bidh fyrmest on heofonan rice." Uton habban dha sodhan
eadmodnysse on urum life, gif we willadh habban dha healican gedhincdhe on
Godes rice; swa swa se Haelend cwaedh, "Aelc dhaera dhe hine onhefdh bidh
geeadmet, and se dhe hine geeadmet, he bidh ah['a]fen." Se haefdh bilewites
cildes unscaedhdhignysse, the him sylfum mislicadh to dhi thaet he Gode
gelicige; {514} and he bidh swa micele wlitegra aetforan Godes gesihdhe,
swa he swidhor aetforan him sylfum eadmodra bidh. "Se dhe underfehdh aenne
swilcne lyttling on minum naman, h['e] underfehdh me sylfne." Eallum Godes
dhearfum man sceall wel-d['ae]da thenian, ac dheah swidhost tham eadmodum
and lidhum, the mid heora l['i]fes dheawum Cristes bebodum gethwaeriadh;
fordham him bidh gedhenod mid his dhearfena thenunge, and h['e] sylf bidh
underfangen on heora anfenge.

He cwaedh eac on odhre stowe, "Se dhe w['i]tegan underfehdh, he haefdh
w['i]tegan mede; se dhe rihtwisne underfehdh, he haefdh rihtwises mannes
edlean." Thaet is, Se dhe witegan, odhdhe sumne rihtwisne Godes dheow
underfehdh, and him for Godes lufon bigwiste foresceawadh, thonne haefdh he
swa micele mede his cystignysse aet Gode, swilce h['e] him sylf w['i]tega
waere, oththe rihtwis Godes theow. "Se dhe ge['ae]swicadh anum dhyssera
lyttlinga, dhe on me gelyfadh, selre him waere thaet him waere getiged
['a]n ormaete cwyrnst['a]n to his swuran, and he swa wurde on deoppre
s['ae] besenced." Se ['ae]swicadh odhrum the hine on Godes daele beswicdh,
thaet his sawul forloren beo. Se cwyrnst['a]n the tyrndh singallice, and
naenne faereld ne dhurhtihdh, get['a]cnadh woruld-lufe, dhe on gedwyldum
hwyrftladh, and naenne staepe on Godes wege ne gefaestnadh. Be swylcum
cwaedh se witega, "Tha arleasan turniadh on ymbhwyrfte." Se dhe genealaehdh
halgum h['a]de on Godes geladhunge, and sidhdhan mid yfelre tihtinge oththe
mid leahterfullre drohtnunge odhrum yfele bysnadh, and heora ingehyd
towyrpdh, thonne waere him selre thaet he on woruldlicere drohtnunge ana
losode, thonne h['e] on halgum h['i]we odhre mid him thurh his dhwyrlican
theawas to forwyrde getuge.

"W['a] middangearde for ['ae]swicungum." Middangeard is her gecweden tha
dhe thisne ateorigendlican middangeard lufiadh swidhor thonne thaet ece
l['i]f, and mid mislicum swicdomum h['i] sylfe and odhre forpaeradh. "Neod
is thaet aeswicunga cumon, dheah-hwaedhere w['a] dham menn dhe hi
ofcumadh." Theos woruld is swa mid gedwyldum afylled, thaet heo ne maeg
beon butan {516} ['ae]swicungum, and theah w['a] dham menn dhe odherne aet
his aehtum, odhdhe aet his feore beswicdh, and dham bidh wyrs, the mid
yfelum tihtingum othres mannes sawle to ecum forwyrdum beswicdh. "Gif dhin
hand odhdhe dhin f['o]t the ['ae]swicige, ceorf of thaet lim, and awurp
fram dhe." This is gecweden aefter gastlicere get['a]cnunge, na aefter
lichamlicere gesetnysse. Ne bebead God nanum menn thaet he his lima awyrde.
Seo h['a]nd get['a]cnadh urne nydbehefan freond, the us daeghwomlice mid
weorce and fultume ure neode dedh; ac dheah, gif swilc freond us fram Godes
wege gew['e]mdh, thonne bidh us selre thaet we his flaesclican lufe fram
['u]s aceorfon, and mid tw['ae]minge awurpon, thonne we, thurh his yfelan
tihtinge, samod mid him on ece forwyrd befeallon. Ealswa is be dham f['e]t
and be dham eagan. Gif hwilc sibling the bidh swa deorwurdhe swa dhin eage,
and odher swa behefe swa dhin hand, and sum swa gedhensum swilce dhin agen
f['o]t, gif hi dhonne the thwyrlice tihtadh to dhinre sawle forwyrde,
thonne bidh the selre thaet thu heora gedheodraedene forb['u]ge, thonne hi
dhe fordh mid him to dham ecan forwyrde gelaedon. "Behealdadh thaet ge ne
forseon aenne of thysum lytlingum." Se dhe bepaehdh aenne Godes theowena,
he ge['ae]biligdh dhone Hlaford, swa swa he sylf thurh his witegan cwaedh,
"Se dhe eow hrepadh, hit bidh me swa egle swilce h['e] hreppe mines eagan
s['e]o."

"Ic secge eow thaet heora englas symle geseodh mines Faeder ansyne sedhe on
heofonum is." Mid thisum wordum is geswutelod thaet aelcum geleaffullum men
is engel to hyrde geset, the hine widh deofles syrwunge gescylt, and on
halgum maegnum gefultumadh, swa swa se sealm-sc['o]p be gehwilcum rihtwisum
cwaedh, "God bebead his englum be dhe, thaet hi dhe healdon, and on heora
handum hebban, thel['ae]s dhe dhu aet stane thinne f['o]t aetspurne." Micel
wurdhscipe is cristenra manna, thaet gehwilc haebbe fram his acennednysse
him betaehtne engel to hyrdraedene, swa swa be dham apostole Petre awriten
is, thadha se engel hine of dham cwearterne gelaedde, and he to his geferum
becom, and cnucigende inganges baed. Tha cwaedon tha {518} geleaffullan,
"Nis hit na Petrus thaet dhaer cnucadh, ac is his engel." Tha englas
sodhlice dhe God gesette to hyrdum his gecorenum, h['i] ne gewitadh naefre
fram his andweardnysse; fordhan dhe God is aeghwaer, and swa hwider swa dha
englas fleodh, aefre h['i] beodh binnan his andwerdnysse, and his wuldres
brucadh. Hi bodiadh ure weorc and gebedu tham Aelmihtigan, theah dhe him
n['a]n dhing digle ne sy, swa swa se heah-engel Raphahel cwaedh to dham
Godes menn, Tob['i]an, "Thadha ge eow gebaedon, ic offrode eower gebedu
aetforan Gode."

Seo Ealde Ae ['u]s saegdh, thaet heah-englas sind gesette ofer gehwilce
leodscipas, thaet hi dhaes folces gymon, ofer dha odhre englas, swa swa
Moyses, on dhaere fiftan b['e]c dhaere Ealdan Ae, thysum wordum
geswutelode, "Thadha se healica God todaelde and tostencte Adames ofspring,
tha sette he dheoda gemaeru aefter getele his engla." Thisum andgite
gethwaerlaecdh se witega Danihel on his witegunge. Sum Godes engel spraec
to Danihele embe dhone heah-engel the Perscisce dheode bewiste, and cwaedh,
"Me com to se heah-engel, Greciscre theode ealdor, and nis heora n['a]n
m['i]n gefylsta, buton Michahel, Ebreisces folces ealdor. Efne n['u]
Michahel, ['a]n dhaera fyrmestra ealdra, com me to fultume, and ic wunode
dhaer widh thone cyning Persciscre dheode." Mid thisum wordum is geswutelod
h['u] micele care dha heah-englas habbadh heora ealdordomes ofer mancynn,
dhadha he cwaedh, thaet Michahel him come to fultume.

Is nu geleaflic thaet se heah-engel Michahel haebbe gymene cristenra manna,
sedhe waes dhaes Ebreiscan folces ealdor, tha hwile dhe h['i] on God
belyfdon; and thaet he geswutelode, thadha he him sylfum cyrcan getimbrode
betwux geleaffulre dheode, on dham munte Gargano, swa swa we hwene ['ae]r
raeddon. Thaet is ged['o]n be Godes fadunge, thaet se m['ae]ra heofonlica
engel beo singallice cristenra manna gefylsta on eordhan, and thingere on
heofonum to dham Aelmihtigan Gode, sedhe leofadh and rixadh ['a] on
ecnysse. Amen.

{503} SEPTEMBER XXIX.

DEDICATION OF THE CHURCH OF ST. MICHAEL THE ARCHANGEL.

To many men is known the holy place of St. Michael, on the mountain which
is called Garganus. The mountain stands on the borders of the land of
Campania, towards the Adriatic sea, twelve miles in ascent from a town
which is called Sepontina. From that place originated this day's festival
throughout the faithful church. There dwelt a very rich man called
Garganus: from his adventure the mountain was so named. It happened when
the immense multitude of his cattle was grazing on the mountain, that an
unruly bull wandered alone and despised the drove. Hereupon the master
Garganus gathered a great many of his household servants, and sought the
bull everywhere in the waste, and at last found him standing on the knoll
of the high mountain, at the entrance of a cavern; and he was then moved
with anger, because the solitary bull had despised his herd, and bent his
bow, and would shoot him with a poisoned arrow; but the poisoned arrow
turned back as if thrown by the wind's blast, and instantly slew him who
had shot it.

His kinsmen then and neighbours were greatly astonished by that deed, and
not one of them durst approach the bull. They then asked counsel of their
bishop, what they should do in the matter. The bishop then found it
advisable, that they should ask from God an explanation of the miracle with
a fast of three days. On the third night of the fast the archangel Michael
appeared to the bishop in a ghostly vision, thus saying, "Wisely ye did to
seek at God that which was hidden to men. Know thou for certain, that the
man who was shot with his own arrow, that it was done with my will. I am
Michael, the archangel of God Almighty, and I continue ever in his sight. I
say to thee that I especially love {505} the place which the bull defended,
and I would by that sign manifest that I am the guardian of the place; and
of all the miracles which there happen, I am the spectator and observer."
And with these words the archangel departed to heaven.

The bishop recounted his vision to the townsfolk, and they afterwards
usually resorted thither, and fervently prayed the living God and his
archangel Michael. Two doors they saw in the church, and the south door was
somewhat larger, from which there lay steps to the west part: but they
durst not visit the holy house with entrance, but daily prayed fervently at
the door.

Then at the same time the Neapolitans, who yet continued in heathenism,
declared war against the inhabitants of the city of Sepontina, who
worshiped the holy place, and against those of Benevento. They then,
instructed by the admonitions of their bishop, prayed for a space of three
days, that they might, in those three days, implore with fasting the
succour of the archangel Michael. The heathen also in like manner, with
gifts and offerings, diligently implored the guardianship and protection of
their false gods.

Lo, on the night then on the morrow of which the fight was to take place,
the archangel Michael appeared to the bishop, and said that he had heard
their prayers, and promised them his succour, and commanded them to array
themselves against their foes one hour after morning-tide. They then on the
morrow blithe and free from care, through the angel's promise, and with
confidence in his succour, marched against the heathen. Then immediately at
the beginning of the fight the mount Garganus was trembling with immense
quaking, and great lightning flew from the mountain as it were arrows
against the heathen folk, and the knoll of the mount was all overhung with
dark clouds. Whereupon the heathen with affrighted mind took to flight, and
at the same time that they were shot with fiery arrows, they {507} were
overwhelmed from behind by the weapons of the christians, until half-dead
they sought their city Naples. But those who escaped from those perils,
acknowledged that God's angel came to the succour of the christians, and
they straightways subjected their necks to Christ, and became armed with
his faith. Verily in that slaughter there were counted six hundred men shot
with the fiery arrows. The christians then victorious returned home with
great confidence and joy, and brought their promise to the temple to
Almighty God and his archangel Michael. Then saw they before the north door
of the church, on the marble stone, as it were a man's footsteps, firmly
impressed on the stone, and they then understood that the archangel Michael
would manifest that token of his presence. They then forthwith raised a
church and an altar thereover, to the praise of the archangel, who had
stood in that place succouring them.

There was then a great doubt among the townsfolk concerning the church,
whether they should go in, or should hallow it. Whereupon they raised a
church in the east part of the place, and hallowed it to the honour of the
apostle Peter, and therein placed an altar to St. Mary and John the
Baptist. Then at last the bishop sent to the pope, and asked him, how they
were to do concerning the archangel's structure. To this errand the pope
answered thus, "If it is allowed to men to hallow the church which the
archangel himself constructed, then the hallowing ought to be on the day on
which, through the grace of the Almighty, he gave you victory. But if aught
else should be pleasing to the archangel, ask his will on the same day."
When this answer was announced to the bishop, he enjoined to his
fellow-citizens a fast of three days, and prayed to the Holy Trinity that
some certain sign might be shown him concerning their doubt. The archangel
Michael then, on the third night of the fast, said to the bishop in a
dream, "There is no need for you to hallow the church which I have
constructed. I {509} myself constructed and hallowed it. But go into the
church fearlessly, and in my presence visit the place according to custom
with prayers; and do thou sing mass there to-morrow, and let the people,
after the divine rites, go to housel; and I will then show how I through
myself hallowed the place."

They then straightways on the morrow went joyfully thither with their
offerings, and with great unity of their prayers went in on the south part.
Lo then they saw a long portico on the north part stretching very near to
the marble stone, on which the angel standing had manifested his
foot-marks. On the east part was seen a great church to which they step by
step ascended. The church with its portico could easily contain in its
space five hundred men: and there stood, placed against the middle of the
south wall, a venerable altar covered with a red pall. That house was not
constructed after the fashion of men, but had divers towers at the corners,
in likeness of a cave. The roof also was of various height: in one place a
man might reach it with his head, in another hardly with his hand. I
believe that the archangel would thereby manifest that he much more sought
and loved cleanness of heart than the adornment of stones. The mountain's
knoll without is partly overgrown with wood, and again partly overspread
with the green field.

But after the mass and the holy housel every one with great joy returned to
his own. The bishop then placed God's servants there, singers, and readers,
and priests, that they might daily there perform God's service in a fitting
manner; and commanded a monastic house to be there built for them. There
is, however, no man daring to that degree that he dares to come within the
church in the night-time, but at dawn, when God's servants are singing
God's praise therein. From the roof-stone on the north part of the holy
altar there runs drop by drop water very pure and sweet, which those who
dwelt in the place called 'stilla,' that is _drop_. There is {511} hung a
glass vessel with a silver chain, which receives the pleasant fluid. It is
the people's wont, after the housel, to go up step by step to the vessel,
and taste the heavenly fluid. The fluid is very pleasant of taste, and very
salutary to the touch. Verily very many after a tedious fever and divers
sicknesses, by drinking this fluid, speedily enjoy their health. Also in
another manner, innumerable sick are there often and frequently healed, and
many miracles, through the archangel's power, are there performed; but
chiefly on this day, when the people from every nation visit the place, and
the angel's presence is there in some measure most sensible, that the words
of the apostle may be bodily fulfilled, that which he spake spiritually: he
said, that "angels shall be sent as ministering spirits from God hither
into the world, that they may be for a succour to his chosen, that they may
receive the eternal country with him."

GOSPEL.

Accesserunt ad Jesum discipuli dicentes, Quis putas major in regno
coelorum: et reliqua.

This day's gospel says, that "The Lord's disciples approached him, thus
saying, Sir, which is the first of men in the kingdom of heaven? Jesus then
called to him a little child," etc.

Haymo expounds this gospel, and says, that the emperor's tollgatherers
asked Peter the apostle, when they were gathering toll for the emperor over
all the world; they said, "Will your lord Christ give any toll? Then Peter
said that he would. Then when Peter would ask Jesus, Jesus, who knows all
thing, prevented him, thus saying, What thinkest thou, Peter, of whom do
earthly kings take tribute or toll, of their own relations, or of
strangers? Peter said, Of {513} strangers. Jesus said, What, are their
relations free? Lest we should offend them, go to the sea, and cast out
thine hook, and of the fish which first swalloweth it, open the mouth, then
wilt thou find therein a golden coin: take that, and give as toll for me
and for thee."

Then for that reason, that he said, "Give for me and for thee," the
apostles imagined that Peter was first, and asked Jesus, "Who was the first
of men in the kingdom of heaven?" Jesus would then heal their erroneous
thoughts with true humility, and said, that they could not come to the
kingdom of heaven, unless they were as humble and as innocent as the child
was which he called to him. A meek child desires not other men's
possessions, nor a beauteous woman; though it be vexed it holds no lasting
animosity towards those who injured it, nor feigns it with words, so that
it think one thing and say another. In like manner should God's followers,
that is, christians, have that innocence in their mind which a child has in
its age.

Jesus said, "Verily I say unto you, ye shall not come to the kingdom of
heaven, unless ye are changed and become as children." He did not enjoin to
his disciples that they should be children in body, but that they should
hold the innocence of meek children in their conduct. In one place he said,
when a child was brought to him to be blessed, and his disciples reproved
it, "Suffer these children to come unto me, for of such is the kingdom of
heaven." Of this the apostle Paul admonished his followers, and said, "Be
ye not children in understanding, but in evilnesses: be perfect in
understanding." Jesus said, "Whosoever humbleth himself like this child, he
shall be first in the kingdom of heaven." Let us have true humility in our
lives, if we will have high dignity in God's kingdom, as Jesus said, "Every
one of those who exalt themselves shall be humbled, and he who humbleth
himself shall be exalted." He has the innocence of a meek child, who is
displeasing to himself that he may {515} be pleasing to God; and he will be
so much the fairer in the sight of God as he shall be the more humble
before himself. "He who receives one such little one in my name, receives
myself." To all God's poor we should minister benefactions, though above
all to the humble and meek, who in their life's conduct conform to the
commandments of Christ; for he will be served by serving his poor, and he
himself will be received by receiving them.

He said also in another place, "He who receiveth a prophet shall have a
prophet's meed; he who receiveth a righteous man shall have a righteous
man's reward." That is, He who receives a prophet, or a righteous servant
of God, and provides sustenance for him for love of God, shall then have as
great a meed from God for his bounty, as if he himself were a prophet, or a
righteous servant of God. "He who offends one of these little ones, who
believe in me, better were it for him that an immense millstone were tied
to his neck, and he were so sunk in the deep sea." He offends another who
deceives him on the part of God, so that his soul be lost. The millstone
which turns incessantly, and accomplishes no course, betokens love of the
world, which circulates in errors, and fixes no step in the way of God. Of
such the prophet said, "The wicked turn in a circle." He who enters upon a
holy order in God's church, and afterwards by instigation or by sinful life
gives evil example to others, and perverts their understanding, then better
were it for him that he alone perished in his worldly life, than that he in
holy guise should draw others with him to perdition through his depraved
morals.

"Wo to the world for offences." The world are here called those who love
this perishable world more than everlasting life, and with divers offences
pervert themselves and others. "It is needful that offences come, yet wo to
the man from whom they come." This world is so filled with errors, that it
cannot be without offences, and yet wo to the man who {517} deceives
another in his property, or in his life, and for him it shall be worse, who
with evil instigation deceives another man's soul to eternal destruction.
"If thine hand or thy foot offend thee, cut off the limb, and cast it from
thee." This is said according to a spiritual signification, not as a bodily
precept. God commanded no man to destroy his limbs. The hand betokens our
needful friend, who with work and succour daily ministers to our need; but
yet, if such friend entice us from the way of God, then will it be better
for us that we cut off from us his fleshly love, and by separation cast it
away, than that we, through his evil instigation, together with him fall
into eternal perdition. So is it also with the foot and the eye. If any
relation be as dear to thee as thine eye, and another as needful to thee as
thy hand, and one as serviceable as thy own foot, if they then perversely
instigate thee to thy soul's destruction, better will it be for thee that
thou shun their fellowship, than that they lead thee on with them to
eternal perdition. "Take heed that ye despise no one of these little ones."
He who deceives one of God's servants angers the Lord, as he himself
through his prophet said, "He who toucheth you, it shall be to me as
offensive as if he touched the sight of mine eye."

"I say unto you, that their angels ever see the countenance of my Father
who is in heaven." By these words is manifested that over every believing
man an angel is set as a guardian, who shields him against the devil's
machination, and supports him in holy virtues, as the psalmist said of
every righteous man, "God hath commanded his angels concerning thee, that
they may preserve thee, and lift thee in their hands, lest thou dash thy
foot against a stone." It is a great honour for christian men, that every
one has from his birth an angel assigned to him in fellowship, as it is
written of the apostle Peter, when the angel led him from the prison, and
he came to his companions, and knocking prayed for {519} admission. Then
said the faithful, "It is not Peter who there knocketh, but is his angel."
But those angels, whom God has set as guardians over his chosen, never
depart from his presence; for God is everywhere, and whithersoever the
angels fly, they are ever in his presence, and partake of his glory. They
announce our works and prayers to the Almighty, though to him nothing is
hidden, as the archangel Raphael said to the man of God, Tobias, "When ye
prayed, I offered your prayers before God."

The Old Law informs us that archangels are set over every nation, that they
may take care of the people, over the other angels, as Moses, in the fifth
book of the Old Law, manifested in these words, "When God on high divided
and scattered Adam's offspring, he set the boundaries of nations according
to the number of his angels." In this sense agrees the prophet Daniel in
his prophecy. An angel of God spake to Daniel concerning the archangel who
directed the Persian people, and said, "The archangel came to me, the
prince of the Grecian people, and there is none of these my supporter, save
Michael, the prince of the Hebrew folk. Lo, Michael, one of the first
princes, came to me in succour, and I continued there with the king of the
Persian nation." By these words is manifested how great care the archangels
have of their authority over mankind, when he said that Michael came to his
succour.

It is now credible that the archangel Michael has care of christian men,
who was prince of the Hebrew folk, while they believed in God; and that he
manifested when he built himself a church among a faithful people on mount
Garganus, as we have read a little before. It is done by God's
dispensation, that the great heavenly angel is the constant supporter of
christian men on earth, and their intercessor in heaven with Almighty God,
who liveth and reigneth to all eternity. Amen.

* * * * *

{520} DOMINICA XXI. POST PENTECOSTEN.

Loquebatur Iesus cum discipulis suis in parabolis, dicens: et reliqua.

"Drihten waes sprecende on sumere tide to his apostolum mid bigspellum,
thus cwedhende, Heofonan rice is gel['i]c sumum cyninge the worhte his suna
gyfte. Tha sende he his bydelas to geladhigenne his underdheoddan:" et
reliqua.

We folgiadh thaes papan Gregories trahtnunge on thyssere raedinge.

Mine gebrodhra tha leofostan, gelomlice ic eow saede, thaet gehwaer on
halgum godspelle theos andwerde geladhung is geh['a]ten heofenan rice.
Witodlice rihtwisra manna gegaderung is gecweden heofonan rice. God cwaedh
thurh his witegan, "Heofon is min setl." Paulus se Apostol cwaedh, thaet
"Crist is Godes Miht and Godes Wisdom." Swutelice we magon understandan
thaet gehwilces rihtwises mannes sawul is heofon, thonne Crist is Godes
Wisdom, and rihtwises mannes sawul is thaes wisdomes setl, and seo heofen
is his setl. Be thisum cwaedh se sealm-sc['o]p, "Heofonas cydhadh Godes
wuldor." Godes bydelas he het heofonas. Eornostlice haligra manna geladhung
is heofonan rice, fordhan dhe heora heortan ne beodh begripene on
eordhlicum gewilnungum, ac h['i] geomriadh to dham upplican; and God nu iu
rixadh on him, swa swa on heofenlicum wunungum.

Se cyning dhe worhte his suna gifta is God Faeder, the dha halgan
geladhunge gedheodde his Bearne thurh geryno his flaesclicnysse. Seo halige
geladhung is Cristes bryd, thurh dha h['e] gestryndh daeghwomlice gastlice
bearn, and heo is ealra cristenra manna modor, and dheah-hwaedhere
ungewemmed maeden. Thurh geleafan and fulluht we beodh Gode gestrynde, and
him to gastlicum bearnum gewiscede, thurh Cristes menniscnysse, and thurh
gife thaes Halgan Gastes.

God sende his aerendracan, thaet h['e] gehwilce to dhisum giftum {522}
geladhode. Aene h['e] sende and eft; fordhan dhe h['e] sende his witegan,
the cyddon his Suna menniscnysse towearde, and he sende eft sidhdhan his
apostolas, the cyddon his to-cyme gefremmedne, swa swa dha witegan hit
['ae]r gewitegodon. Thadha h['i] noldon cuman to dham giftum, dha sende
h['e] eft, thus cwedhende, "Secgadh dham geladhodum, Efne, ic gegearcode
mine g['o]d, ic ofsl['o]h mine fearras, and mine gemaestan fugelas, and
ealle mine dhing ic gearcode: cumadh to tham giftum."

Tha fearras get['a]cniadh dha heah-faederas dhaere ealdan ['ae], the moston
dha, be leafe dhaere ealdan ['ae], on fearres wisan, heora fynd ofslean.
Hit is thus awriten on thaere ealdan ['ae], "Lufa dhinne freond, and hata
dhinne feond." Thus waes alyfed tham ealdum mannum, thaet h['i] moston
Godes widherwinnan and heora agene fynd mid stranglicere mihte ofsittan,
and mid waepne acwellan. Ac se ylca God, the thas leafe sealde thurh Moyses
gesetnysse ['ae]r his to-cyme, se ylca eft, dhadha he thurh menniscnysse to
middangearde com, awende dhone cwyde, thus cwedhende, "Ic bebeode eow,
Lufiadh eowre fynd, and doth tela tham dhe eow h['a]tiadh, and gebiddadh
for eowre ehteras, thaet ge beon bearn thaes Heofonlican Faeder, sedhe
l['ae]t his sunnan scinan ofer g['o]de and yfele, and he syldh
r['e]n-scuras and waestmas rihtwisum and unrihtwisum." Hwaet get['a]cniadh
tha fearras buton faederas dhaere ealdan ['ae]? Hwaet waeron h['i], buton
fearra gelican, thadha h['i], mid leafe thaere ealdan ['ae], heora fynd mid
horne lichamlicere mihte potedon?

Tha gem['ae]stan fugelas get['a]cniadh tha halgan l['a]reowas thaere
N['i]wan Gecydhnysse. Tha sind gemaeste mid gife thaes Halgan Gastes to
dham swidhe, thaet h['i] wilniadh thaes upplican faereldes mid fydherum
gastlicere drohtnunge. Hwaet is thaet man besette his gedhanc on
nydherlicum thingum, buton swilce modes hlaennys? Se dhe mid f['o]dan
thaere upplican lufe bidh gefylled, he bidh swilce he sy mid rumlicum
mettum gemaest. Mid thyssere faetnysse wolde se sealm-wyrhta beon gemaest,
dhadha h['e] cwaedh, "Beo min sawul gefylled swa swa mid rysle and mid
ungele."

{524} Hwaet is, "Mine fearras sind ofslagene, and mine gemaestan fugelas,"
buton swilce he cwaede, 'Behealdadh dhaera ealdfaedera drohtnunga, and
understandadh thaera w['i]tegena gyddunge, and thaera apostola bodunge embe
mines Bearnes menniscnysse, and cumadh to dham giftum'? Thaet is, 'Cumadh
mid geleafan, and gedheodadh eow to dhaere halgan geladhunge, dhe is his
bryd and eower modor.'

"H['i] hit forgymeleasodon, and ferdon, sume to heora tunum, sume to heora
ceape." Se faerdh to his tune and forsihdh Godes gearcunge, sedhe
ungemetlice eordhlice teolunge begaedh to dhan swidhe, thaet he his Godes
d['ae]l forgymeleasadh. Se faerdh embe his mangunge, sedhe mid gytsunge
woruldlicra gestreona cepdh swidhor thonne dhaes ecan lifes welan.
Eornostlice thonne h['i] sume mid eordhlicum teolungum ungefohlice h['i]
gebysgiadh, and sume mid woruldlicum hordum, thonne ne magon h['i] for
dhaere bysga smeagan embe thaes Haelendes menniscnysse; and eac him bidh
swidhe h['e]figtyme gedhuht, thaet h['i] heora theawas be his regole
geemnetton. Sume eac beodh swa dhwyrlice gem['o]dode, thaet h['i] ne magon
Godes bodunge gehyran, ac mid ehtnysse Godes bydelas geswencadh, swa swa
thaet godspel her baeftan cwaedh, "Sume h['i] gelaehton tha bydelas, and
mid teonan gewaehton, and ofslogon. Ac se cyning, dhadha he this geaxode,
sende his here to, and tha manslagan fordyde, and heora burh forbaernde."

Tha manslagan he fordyde, fordhan dhe h['e] dha arleasan ehteras hreowlice
acwealde, swa swa we gehw['ae]r on martyra throwungum raedadh. Nero, se
waelhreowa casere, [h['e]t ah['o]n Petrum, and Paulum beheafdian, ac he
weardh faerlice of his rice aflymed, and hine wulfas totaeron. Herodes
beheafdode thone apostol Iacob, and Petrum gebrohte on cwearterne; ac God
hine ahredde of his haeftnede, and thadha se cyning smeade h['u] he of dham
cwearterne come, tha aefter than him com to Godes engel, and hine to deadhe
gesloh. Astriges, se Indisca cyning, the Bartholomeum ofsloh, awedde, and
on tham wodan dreame gew['a]t. Ealswa Egeas, the Andream ahencg, thaerrihte
on {526} wodan dreame geendode. Langsum bidh to gereccenne ealra thaera
arleasra ehtera geendunga, h['u] gramlice se Aelmihtiga God his halgena
throwunga on him gewraec. Dhaet godspel cwydh, thaet he heora burh
forbaernde, forthan dhe hi beodh aegdher ge mid sawle ge mid lichaman on
ecere susle forbaernde. "He sende his here t['o]," forthan dhe he thurh his
englas tha m['a]nfullan fordedh. Hwaet sind thaera engla werod buton here
thaes Heofonlican Cyninges? He is geh['a]ten Dominus Sabaodh, thaet is
'Heres Hlaford,' odhdhe 'Weroda Drihten.'

Se cyning cwaedh dha to his thegnum, "Dhas gyfta sind gearowe, ac tha dhe
ic thaert['o] geladhode naeron his wyrdhe. Faradh nu to wega utscytum, and
swa hwylce swa ge gemetadh, lathiadh to tham gyftum." Wegas sind mislice
manna daeda. Utscytas thaera wega sind ateorung woruldlicera weorca; and
tha for wel oft becumadh to Gode, the on eordhlicum weorcum hwonlice
speowdh. Hwaet dha dhaes cyninges aerendracan ferdon geond wegas,
gadrigende ealle tha dhe hi gemetton, aegdher ge yfele ge gode, and
gesetton tha gifta endemes. On thyssere andwerdan geladhunge sind gemengde
yfele and gode, swa swa claene corn mid fulum coccele: ac on ende thyssere
worulde se sodha Dema haet his englas gadrian thone coccel byrthenmaelum,
and awurpan into dham unadwaescendlicum fyre. Byrthenmaelum hi gadriadh tha
synfullan fram tham rihtwisum: thonne dha manslagan beodh togaedere
getigede innon tham hellicum fyre, and sceathan mid sceathum, gytseras mid
gytserum, forliras mid forlirum; and swa gehwylce m['a]nfulle geferan on
tham ecum tintregum samod gewrithene cwylmiadh; and se claena hwaete bidh
gebroht on Godes berne: thaet is, thaet dha rihtwisan beodh gebrohte to
tham ecan life, thaer ne cymdh storm ne nan unweder thaet dham corne derie.
Dhonne ne beodh tha godan nahwar buton on heofenum, and tha yfelan nahwar
buton on helle.

Mine gebrothra, gif ge g['o]de sind, thonne sceole ge emlice withercorenra
manna yfelnysse forberan, swa lange swa ge on {528} thisum andweardan life
wuniadh. Ne bidh se g['o]d sethe yfelne forberan nele. Be thisum cwaedh
Godes stemn to tham witegan Ezechiel, "Dhu mannes bearn, ungeleaffulle and
yfel tihtende sind mid the, and thu wunast mid tham wyrstan wyrmcynne." Eft
Paulus se Apostol geleaffulra manna l['i]f herode and getrymde, thus
tihtende, "Gewuniadh betwux thwyrum mancynne: scinadh betwux tham swa swa
steorran, l['i]fes word healdende."

"Se cyning eode inn, and gesceawode tha gebeoras, tha geseah he thaer aenne
mann the naes gescryd mid gyftlicum reafe." Thaet giftlice reaf
get['a]cnadh tha sodhan lufe Godes and manna. Tha lufe ure Scyppend us
geswutelode thurh hine sylfne, thadha he gemedemode thaet he us fram tham
ecan deathe mid his deorwurthan blode alysde, swa swa Iohannes se
Godspellere cwaedh, "Swa swithe lufode God thysne middangeard, thaet he his
['a]ncennedan Sunu sealde for us." Se Godes Sunu, the dhurh lufe to mannum
becom, gebicnode on tham godspelle thaet dhaet giftlice reaf
get['a]cnode,--tha sodhan lufe. Aelc thaera the mid geleafan and fulluhte
to Gode gebihdh, he cymdh to tham gyftum; ac he ne cymdh na mid gyftlicum
reafe, gif he tha sothan lufe ne hylt. Witodlice ge geseodh thaet gehwam
sceamadh, gif he geladhod bidh to woruldlicum gyftum, thaet he w['a]clice
gescryd cume to thaere scortan blisse; ac micele mare sceamu bidh tham dhe
mid horium reafe cymdh to Godes gyftum, thaet he for his fulum gyrelan fram
thaere ecan blisse ascofen beo into ecum theostrum. Swa swa reaf wlitegadh
thone man lichamlice, swa eac seo sodhe lufu wlitegadh ure sawle mid
gastlicere faegernysse. Dheah se mann haebbe fullne geleafan, and aelmessan
wyrce, and fela to gode gedo, eal him bidh ydel, swa hwaet swa he dedh,
buton he haebbe sothe lufe to Gode and to eallum cristenum mannum. Seo is
sodh lufu, thaet gehw['a] his freond lufie on gode, and his feond for gode.
Daeghwamlice gaedh se Heofonlica Cyning into tham gyftum, thaet is, into
his geladhunge, and sceawadh hwaedher we be['o]n mid tham gyftlicum reafe
innan gescrydde; and swa hwylcne swa he gemet {530} butan sothre lufe,
dhaene he befrindh mid graman, thus cwedhende, "Thu freond, humeta dorstest
dhu g['a]n to minre gearcunge buton gyftlicum reafe?" "Freond" he hine het,
and theah awearp fram his gebeorum. Freond he waes dhurh geleafan, and
withercora thurh weorc. He thaerrihte adumbode, forthan the aet Godes dome
ne bidh n['a]n beladung ne withertalu; ac se Dema the widhutan threadh, is
gewita his ingehides widhinnan. Dheah dhe hw['a] tha sothan lufe gyt
fulfremedlice naebbe, ne sceal he dheah his sylfes geortruwian, fordhan dhe
se witega be swylcum cwaedh to Gode, "Min Drihten, thine eagan gesawon mine
unfulfremednysse, and on thinre b['e]c ealle] sind awritene."

Se cyning cwaedh to his dhegnum, "Bindadh thone misscryddan h['a]ndum and
f['o]tum, and wurpadh into dham yttrum theostrum, thaer bidh w['o]p and
todha gebitt." Tha h['a]nda and tha f['e]t the n['u] ne beodh gebundene mid
Godes ege fram thwyrlicum weorcum, hi beodh thonne thurh strecnysse Godes
domes faeste gewridhene. Tha f['e]t dhe nelladh untrumne geneosian, and tha
h['a]nda the n['a]n dhing thearfum ne sylladh, tha beodh thonne mid wite
gebundene; fordhan the h['i] synd n['u] sylfwilles fram g['o]dum weorcum
gewridhene. Se misscrydda waes aworpen on dha yttran theostru. Tha inran
theostru sind thaere heortan blindnys. Tha yttran theostru is seo swearte
niht thaere ecan genidherunge. Se ford['e]mda thonne throwadh on tham
yttrum theostrum neadunge, fordhan dhe he n['u] sylfwilles his l['i]f
adrihdh on blindnysse his heortan, and naefdh n['a]n gemynd thaes sodhan
leohtes, thaet is, Crist, the be him sylfum cwaedh, "Ic eom middangeardes
leoht; se dhe me fyligdh, ne g['ae]dh he on theostrum, ac he haefdh lifes
leoht." On dham yttrum theostrum bidh w['o]p and todha gebit. Thaer wepadh
dha eagan on dham hellican lige, the n['u] dhurh unalyfedlice gewilnunga
goretende hwearftliadh; and tha t['e]dh, the n['u] on ofer-aete blissiadh,
sceolon thaer cearcian on tham unasecgendlicum pinungum, the Godes
widherwinnum gegearcod is. Tha eagan sodhlice for swidhlicum smice tyradh,
and tha t['e]dh for micclum cyle cwaciadh; fordhan dhe dha widhercoran
{532} unacumendlice haetu throwiadh, and unasecgendlicne cyle. Witodlice
thaet hellice fyr haefdh unasecgendlice h['ae]tan and n['a]n leoht, ac
['e]celice byrndh on sweartum dheostrum.

Gif hwam twynige be aeriste, thonne maeg h['e] understandan on thisum
godspelle, thaet thaer bidh sodh aerist thaer dhaer beodh eagan and
t['e]dh. Eagan sind flaescene, and t['e]dh baenene; fordhan the we sceolon,
wylle we nelle we, arisan on ende thyssere worulde mid flaesce and mid
bane, and onf['o]n edlean ealra ura daeda, odhdhe wununge mid Gode for
g['o]dum geearnungum, oththe helle-wite mid deofle for m['a]ndaedum. Be
thisum cwaedh se eadiga Iob, "Ic gelyfe thaet min Alysend leofadh, and ic
sceal on tham endenextan daege of eordhan arisan, and eft ic beo mid minum
felle befangen, and on minum flaesce ic geseo God, ic sylf, and na odher."
Thaet is, na odher hiw thurh me, ac ic sylf hine geseo.

Thises godspelles geendung is swidhe egefull: "Fela sind gec['i]gede and
feawa gecorene." Efne nu ure ealra stemn clypadh Crist, ac ure ealra l['i]f
ne clypadh; fordhan dhe manega widhcwedhadh on heora dheawum thaet thaet
h['i] mid heora stemne geandettadh. Sume menn habbadh g['o]d anginn sume
hwile, ac h['i] geendiadh on yfele. Sume habbadh yfel anginn, and wel
geendiadh thurh sodhe d['ae]dbote. Sume onginnadh wel, and bet geendiadh.
Nu sceal gehw['a] hine sylfne micclum ondraedan, theah the h['e] g['o]de
drohtnunge haebbe, and nateshwon be him sylfum gedyrstlaecan; fordhan the
h['e] n['a]t hwaedher h['e] wurdhe is into tham ecan rice. Ne he ne sceal
be odhrum geortruwian, theah dhe he on leahtras befealle; fordhan dhe he
n['a]t tha menigfealdan welan Godes mildheortnysse.

Cwydh nu S[=cs] Gregorius, thaet sum brodhor gecyrde to anum mynstre the he
sylf gestadhelode, and aefter regollicere f['a]ndunge munuch['a]d
underfeng. Tham filigde sum flaesclic brodhor to mynstre, na for
gecnyrdnysse g['o]ddre drohtnunge, ac for flaesclicere lufe. Se gastlica
brodhor eallum tham mynster-munecum thearle dhurh g['o]de drohtnunge
gelicode; and his flaesclica brodhor micclum his lifes dheawum mid
thwyrnysse {534} widhcwaedh. He leofode on mynstre for neode swidhor thonne
for beterunge. He waes gegaf spraece, and thwyr on d['ae]dum; wel besewen
on reafe, and yfele on dheawum. He nahte gedhyld, gif hine hw['a] to
g['o]ddre drohtnunge tihte. Weardh dha his l['i]f swidhe h['e]figtyme dham
gebrodhrum, ac hi hit emlice forbaeron for his brodher g['o]dnysse. He ne
mihte n['a]n dhing to gode ged['o]n, ne he nolde n['a]n g['o]d gehyran. Tha
weardh h['e] faerlice mid sumere codhe gestanden, and to deadhe gebroht.
Thadha h['e] to fordhsidhe ah['a]fen waes, dha comon tha gebrodhra to dhi
thaet h['i] his sawle becwaedon. He laeg acealdod on nytheweardum limum: on
dham breoste anum ordhode dha-gyt se gast. Tha gebrodhra dha swa micel
geornfullicor for hine gebaedon, swa micclum swa h['i] gesawon thaet he
hraedlice gew['i]tan sceolde. He dha faerlice hrymde, thus cwedhende,
"Gewitadh fram me. Efne her is cumen an draca the me sceal forswelgan, ac
he ne maeg for eower andwerdnysse. Min heafod he haefdh mid his ceaflum
befangen. Rymadh him, thaet he me l['e]ng ne swence. Gif ic thisum dracan
to forswelgenne geseald eom, hw['i] sceal ic elcunge throwian for eowerum
oferstealle?"

Tha gebrodhra him cwaedon to, "Hw['i] sprecst thu mid swa micelre
orwennysse? Mearca dhe sylfne mid t['a]cne thaere halgan r['o]de." He
andwyrde be his mihte, "Ic wolde lustbaere mid t['a]cne thaere halgan
r['o]de me bletsian, ac ic naebbe dha mihte, fordhan dhe se draca me
thearle ofthryhdh." Hwaet dha munecas dha h['i] astrehton mid w['o]pe to
eordhan, and ongunnon geornlicor for his hreddinge thone Wealdendan God
biddan. Efne dha faerlice awyrpte se adliga cniht, and mid blissigendre
stemne cwaedh, "Ic thancige Gode: efne nu se draca, the me forswelgan
wolde, is afl['i]ged for eowerum benum. He is fram me ascofen, and standan
ne mihte ongean eowre thingunge. Beodh nu mine dhingeras, biddende for
minum synnum; fordhan dhe ic eom gearo to gecyrrenne to munuclicere
drohtnunge, and woruldlice dheawas ealle forlaetan." His cealdan limu tha
ge-edcucodon, and he mid ealre heortan to {536} Gode gecyrde, and mid
langsumum broce on his gecyrrednysse weardh gerihtlaeced, and aet nextan on
thaere ylcan untrumnysse gew['a]t; ac he ne geseah thone dracan on his
fordhsidhe, fordhan dhe he hine oferswidhde mid gecyrrednysse his heortan.

Ne sceole we beon ormode, theah dhe on thyssere andweardan geladhunge fela
syndon yfele and feawa g['o]de; fordhan dhe Noes arc on ythum dhaes micclan
flodes haefde get['a]cnunge thyssere geladhunge, and h['e] waes on
nydheweardan w['i]d, and on ufeweardan nearo. On dhaere nydhemystan
bytminge wunodon tha redhan deor and creopende wurmas. On othre fleringe
wunodon fugelas and claene nytenu. On thaere dhriddan fleringe wunode Noe
mid his wife, and his dhry suna mid heora thrim wifum. On dhaere bytminge
waes se arc r['u]m, thaer dha redhan deor wunedon, and widhufan genyrwed,
thaer dhaera manna wunung waes; fordhan dhe seo halige geladhung on
flaesclicum mannum is swidhe br['a]d, and on gastlicum nearo. Heo
tospr['ae]t hire bosm thaer dhaer tha redhan wuniadh on nytenlicum dheawum,
and heo is genyrwed on thone ende the tha gesceadwisan wuniadh, on
gastlicum dheawum drohtnigende; fordhan swa h['i] haligran beodh on
thyssere andwerdan geladhunge, swa heora laes bidh. Micele ma is thaera
manna the lybbadh be agenum lustum, dhonne thaera sy the heora lifes
dheawas aefter Godes bebodum gerihtlaecadh: theah-hwaedhere symle bidh
haligra manna getel geeacnod thurh arleasra manna wanunge. Nis thaet getel
Godes gecorenra lytel, swa swa Crist on odhre stowe cwaedh, "Manega cumadh
fram east-daele and fram west-daele, and sittadh mid tham heahfaedere
Abrah['a]me, and Isaace, and Iacobe on heofonan rice." Eft, se sealm-wyrhta
be Godes gecorenum cwaedh, "Ic h['i] getealde, and heora getel is mare
dhonne sand-ceosol." On dhisum andweardan life sind tha gecorenan feawa
gedhuhte ongean getel thaera widhercorenra, ac thonne h['i] to dham ecan
life gegaderode beodh, heora tel bidh swa menigfeald, thaet hit oferstihdh,
be dhaes witegan cwyde, sand-ceosles ger['i]m.

{538} L['ae]d us, Aelmihtig God, to getele dhinra gecorenra halgena, inn to
thaere ecan blisse dhines rices, the thu gearcodest fram frymdhe
middangeardes the lufigendum, thu dhe leofast and rixast mid tham Ecan
Faeder and Halgum Gaste on ealra worulda woruld. Amen.

{521} THE TWENTY-FIRST SUNDAY AFTER PENTECOST.

Loquebatur Jesus cum discipulis suis in parabolis, dicens: et reliqua.

"The Lord was speaking at a certain time to his apostles in parables, thus
saying, The kingdom of heaven is like unto a certain king who made a
marriage for his son. Then sent he his messengers to invite his subjects,"
etc.

We follow in this text the exposition of pope Gregory.

My dearest brothers, I have frequently told you, that everywhere in the
holy gospel this present church is called the kingdom of heaven. Verily a
gathering of righteous men is called the kingdom of heaven. God said
through his prophet, "Heaven is my seat." Paul the Apostle said that
"Christ is God's Might and God's Wisdom." Clearly we may understand that
the soul of every righteous man is heaven, when Christ is God's Wisdom, and
the soul of a righteous man is the seat of wisdom, and heaven is his seat.
Of this the psalmist said, "The heavens make known the glory of God." He
calls the heavens God's messengers. But the congregation of holy men is the
kingdom of heaven, because their hearts are not occupied in earthly
desires, but they sigh for that which is above; and God now long since
reigns in them, as in the heavenly dwellings.

The king who made a marriage for his son is God the Father, who associated
the holy church with his Son through the mystery of his incarnation. The
holy church is Christ's bride, by which he daily begets spiritual children,
and she is the mother of all christian men, and, nevertheless, an undefiled
maiden. Through belief and baptism we are begotten to God, and adopted as
his spiritual children, through Christ's humanity, and through grace of the
Holy Ghost.

God sent his messengers, that he might invite everyone to {523} this
marriage. He sent once and again; for he sent his prophets, who announced
his Son's humanity to come, and again, he afterwards sent his apostles, who
announced his advent accomplished, as the prophets had erst prophesied it.
When they would not come to the marriage, he sent again, thus saying, "Say
to those who are invited, Behold, I have prepared my meats, I have slain my
oxen and my fatted fowls, and have prepared all my things: come to the
marriage."

The oxen betoken the patriarchs of the old law, who might then, by
permission of the old law, slay their foes in the manner of an ox. It is
thus written in the old law, "Love thy friend, and hate thy foe." Thus it
was allowed to men of old, that they might with strong might oppress, and
with weapons slay the adversaries of God and their own foes. But the same
God, who gave this permission through the law of Moses before his advent,
the same afterwards, when he through human nature came to the world,
changed the mandate, thus saying, "I command you, Love your foes, and do
good to those who hate you, and pray for your persecutors, that ye may be
children of the Heavenly Father, who letteth his sun shine over good and
evil, and he giveth rain-showers and fruits to the righteous and to the
unrighteous." What betoken the oxen but the fathers of the old law? What
were they but the like of oxen, when, by permission of the old law, they
struck their foes with the horn of bodily might?

The fatted fowls betoken the holy teachers of the New Testament. These are
fatted with the grace of the Holy Ghost to that degree, that they desire
the heavenly journey with the wings of spiritual life. What is it for a man
to set his thoughts on sublunary things but, as it were, a tenuity of mind?
He who is filled with the food of heavenly love, is as though he were
fatted with generous meats. With this fatness the psalmist would be fatted,
when he said, "Be my soul filled as with fat and with tallow."

{525} What is, "My oxen and my fatted fowls are slain," but as though he
had said, 'Behold the lives of the old fathers, and understand the singing
of the prophets, and the preaching of the apostles concerning my Son's
humanity, and come to the marriage'? That is, 'Come with faith, and
associate yourselves to the holy church, which is his bride and your
mother.'

"They neglected it, and went, some to their farms, some to their
merchandise." He goes to his farm and neglects God's preparation, who
immoderately attends to earthly pursuits to that degree that he neglects
God's portion. He goes about his traffic, who with covetousness heeds
worldly gains more than the riches of eternal life. But when they busy
themselves immoderately, some with earthly pursuits and some with worldly
treasures, then they cannot for that business meditate on the humanity of
Jesus; and it also seems to them very irksome to adjust their conduct to
his rule. Some also are so perversely minded, that they may not hear God's
preaching, but with persecution afflict God's messengers, as the gospel
hereafter says, "Some seized the messengers, and with injury afflicted
them, and slew them. But the king, when he was informed of this, sent his
army, and destroyed the murderers and burned their city."

He destroyed the murderers, because he fiercely slew the impious
persecutors, as we read everywhere in the passions of the martyrs. Nero,
the cruel emperor, [commanded Peter and Paul to be beheaded, but he was
suddenly driven from his realm, and wolves tore him in pieces. Herod
beheaded the apostle James, and brought Peter into prison, but God saved
him from his captivity, and when the king was inquiring how he came out of
the prison, God's angel came to him afterwards and slew him to death.
Astryges, the Indian king, who slew Bartholomew, became mad, and in a fit
of madness departed. In like manner Egeas, who {527} crucified Andrew,
ended forthwith in a fit of madness. Longsome would it be to recount the
ends of all the impious persecutors, how sternly the Almighty God avenged
on them the sufferings of his saints. The gospel says, that he burned their
city, because they will be, both with soul and with body, burned in
everlasting torment. "He sent his army," because through his angels he
destroys the wicked. What are the hosts of angels but the army of the
Heavenly King? He is called Dominus Sabaoth, that is 'Lord of an army,' or
'Lord of Hosts.'

The king then said to his servants, "The marriage is ready, but those whom
I have thereto invited were not worthy of it. Go now to the outlets of the
ways, and whomsoever ye find, invite to the marriage." Ways are the various
deeds of men. Outlets of ways are the perishing of worldly works; and those
very often come to God, who in earthly works but little prosper. Hereupon
the king's messengers went through the ways, gathering all whom they found,
both evil and good, and at length made the marriage. In this present church
are mingled evil and good, as clean corn with foul cockle: but at the end
of this world the true Judge will bid his angels gather the cockle by
burthens, and cast it into the unquenchable fire. By burthens they will
gather the sinful from the righteous: then will murderers be tied together
within the hellish fire, and robbers with robbers, the covetous with the
covetous, adulterers with adulterers; and so all wicked associates, bound
together, shall suffer in everlasting torments; and the clean wheat shall
be brought into God's barn: that is, the righteous shall be brought to
everlasting life, where storm comes not nor any tempest that may injure the
corn. Then will the good be nowhere but in heaven, and the evil nowhere but
in hell.

My brothers, if ye are good, then should ye bear with equanimity the
evilness of reprobate men, as long as ye {529} continue in this present
life. He is not good who will not bear with the evil. On this the voice of
God said to the prophet Ezekiel, "Thou son of man, unbelieving and
prompters to evil are with thee, and thou dwellest with the worst
wormkind." Again Paul the Apostle praised and confirmed the lives of
believing men, thus stimulating them, "Dwell among perverse mankind: shine
among them as stars, holding the word of life."

"The king went in, and beheld the guests, when he saw one man there who was
not clad in a marriage garment." The marriage garment betokens the true
love of God and men. That love our Creator manifested to us in himself,
when he vouchsafed to redeem us from eternal death with his precious blood,
as John the Evangelist said, "So greatly God loved this world, that he gave
his only-begotten Son for us." The Son of God, who through love came to
men, signified in the gospel that which the marriage garment
betokened,--true love. Every of those who with faith and baptism incline to
God, comes to the marriage; but he comes not with a marriage garment, if he
holds not true love. For ye see that everyone is ashamed, if he is invited
to a worldly marriage, to come meanly clad to that short pleasure; but a
much greater shame is it for him who with a sordid garment comes to God's
marriage, so that for his foul habit he shall be cast from eternal bliss
into eternal darkness. So as a garment adorns a man bodily, so also true
love adorns our soul with spiritual fairness. Though a man have full faith,
and give alms, and do much good, all will be vain, whatsoever he does,
unless he have true love for God and for all christian men. It is true
love, that everyone love his friend well, and his foe for his good. The
Heavenly King goes daily to the marriage, that is, into his church, and
looks whether we are clad within in the marriage garment; and whomsoever he
finds without {531} true love, him he questions with wrath, thus saying,
"Thou friend, how durstest thou come to my preparation without a marriage
garment?" "Friend" he called him, and, nevertheless, cast him from his
guests. A friend he was through faith, and a reprobate in works. He was
forthwith silent, because at God's doom there is no exculpation nor
defence; for the Judge who convicts without, is cognizant of his mind
within. Though any one have not true love perfectly, yet should he not
despair of himself, for of such the prophet spake to God, "My Lord, thine
eyes have seen my imperfections, and in thy book all] are written."

The king said to his servants, "Bind the misclad hands and feet, and cast
him into outer darkness, there shall be weeping and gnashing of teeth." The
hands and the feet which are not now bound through awe of God from perverse
works, shall then, through the sternness of God's doom, be fast bound. The
feet which will not visit the sick, and the hands which give nothing to the
poor, shall then be bound in torment; because they are now wilfully bound
from good works. The misclad was cast into outer darkness. The inner
darkness is the blindness of the heart. The outer darkness is the swart
night of eternal condemnation. The condemned will then by compulsion suffer
in outer darkness, because he now wilfully passes his life in blindness of
heart, and has no remembrance of the true light, that is, Christ, who said
of himself, "I am the light of the world; he who followeth me goeth not in
darkness, but hath the light of life." In the outer darkness shall be
weeping and gnashing of teeth. There the eyes shall weep in the hellish
flame, which now libidinously roll about with unallowed desires; and the
teeth, which now rejoice in gluttony, shall there grate in the unspeakable
torments, which are prepared for the adversaries of God. Verily the eyes
will smart with the powerful smoke, and the teeth quake with the great
chill; for the reprobates shall suffer intolerable {533} heat, and
unspeakable chill. Verily the hellish fire has unspeakable heat and no
light, but burns eternally in swart darkness.

If any one doubt concerning the resurrection, he may in this gospel
understand, that there will be a true resurrection, where there are eyes
and teeth. Eyes are of flesh, and teeth of bone; for we shall, whether we
will or not, arise at the end of this world with flesh and with bone, and
receive the reward of all our deeds, either a dwelling with God for good
deserts, or hell-torment with the devil for deeds of wickedness. Of this
the blessed Job said, "I believe that my Redeemer liveth, and that I shall
on the last day from earth arise, and that I shall again be clothed in my
flesh, and that in my flesh I shall see God, I myself, and no other." That
is, no other form through me, but I myself shall see him.

The ending of this gospel is very awful: "Many are called and few chosen."
Behold now the voices of us all call Christ, but the lives of us all call
him not; for many deny in their practices that which they profess with
their voice. Some men have a good beginning for some while, but they end in
evil. Some have an evil beginning, and end well through true penitence.
Some begin well and end better. Now everyone should greatly fear, though he
lead a good life, and not presume on himself; for he knows not whether he
is worthy to enter into the eternal kingdom. Nor should he despair of
another, though he fall into vices; for he knows not the manifold abundance
of God's mercy.

St. Gregory now says, that a certain brother entered into a monastery which
he himself had founded, and after regular probation received monkhood. A
fleshly brother followed him to the monastery, not for desire of a good
life, but for fleshly love. The ghostly brother, through his good life, was
exceedingly liked by the monks of the monastery; and his fleshly brother
with perverseness greatly contradicted {535} the usages of his life. He
lived in the monastery rather from necessity than for bettering. He was
idle of speech, and perverse in deeds; appearing well in raiment, and evil
in morals. He had no patience, if any one exhorted him to a good course.
Hence was his life very irksome to the brothers, but they endured it calmly
on account of his brother's goodness. He could do nothing good, nor would
he hear any good. He was then suddenly seized with some disease, and
brought to death. When he was raised up for departure, the brothers came
that they might pray for his soul. He lay chilled in his lower limbs: in
his breast alone the spirit yet breathed. The brothers then prayed for him
the more fervently, the more they saw that he would quickly depart. He then
suddenly cried, thus saying, "Depart from me. Lo here is a dragon come
which is to swallow me, but he cannot for your presence. He has seized my
head in his jaws. Give place to him, that he may no longer afflict me. If I
am given to this dragon to be swallowed, why should I suffer delay through
your presence?"

The brothers said to him, "Why speakst thou with such great despair? Mark
thyself with the sign of the holy rood." He answered as he was able, "I
would joyfully bless myself with the sign of the holy rood, but I have not
the power, for the dragon sorely oppresses me." Whereupon the monks
prostrated themselves with weeping to the earth, and begun more fervently
to pray to the Powerful God for his salvation. Lo then, the sick man
suddenly started, and with exulting voice said, "I thank God: behold now
the dragon which would swallow me is put to flight through your prayers. He
is driven from me, and could not stand against your intercession. Be now my
interceders, praying for my sins; for I am ready to turn to monastic life,
and to forsake all worldly practices." His cold limbs then requickened, and
he turned {537} with all his heart to God, and by long sickness in his
conversion was justified, and at length died of the same disease; but he
saw not the dragon at his departure, for he had overcome him by the
conversion of his heart.

We should not be hopeless, though in this present church many are evil and
few good; for Noah's ark on the waves of the great flood was a type of this
church, and it was in the lower part wide and in the upper narrow. In the
lowermost bottom dwelt the fierce beasts and creeping worms. On the second
flooring dwelt birds and clean animals. On the third flooring dwelt Noah
with his wife, and his three sons with their three wives. In the bottom the
ark was roomy, where the fierce beasts dwelt, and narrowed above, where the
dwelling of men was; for the holy church is in fleshly men very broad, and
in spiritual narrow. She spreads her bosom where the rugged dwell in brutal
habits, and she is narrowed at the end which the discreet inhabit, living
in spiritual practices; for the holier they are in this present church, so
the less of them there is. Much more is there of those men who live for
their own lusts, than there is of those who regulate their life's actions
after the commandments of God: yet is the number of holy men ever increased
through the diminution of impious men. The number of God's chosen is not
little, as Christ said in another place, "Many shall come from the east
part and from the west, and shall sit with the patriarch Abraham, and
Isaac, and Jacob in the kingdom of heaven." Again, the psalmist said of
God's chosen, "I counted them, and their number is greater than the
sand-grains." In this present life the chosen appear few in comparison with
the number of the reprobates, but when they shall be gathered to the
eternal life, their number will be so manifold, that it will exceed,
according to the prophet's saying, the number of the sand-grains.

{539} Lead us, Almighty God, to the number of thy chosen saints, into the
everlasting bliss of thy kingdom, which thou hast prepared from the
beginning of the world for those who love thee, thou who livest and
reignest with the Eternal Father and the Holy Ghost for ever and ever.
Amen.

* * * * *

[=KL]. NOUE[=MB].

NATALE OMNIUM SANCTORUM.

Halige l['a]reowas raeddon thaet seo geleaffulle geladhung thisne daeg
EALLUM HALGUM to wurthmynte maersige, and arwurdhlice freolsige; fordhan
dhe h['i] ne mihton heora aelcum synderlice freolstide gesettan, ne
n['a]num menn on andweardum life nis heora eallra nama cudh, swa swa
Iohannes se Godspellere on his gastlican gesihdhe awr['a]t, thus cwedhende,
"Ic geseah swa micele menigu, swa n['a]n man geryman ne maeg, of eallum
dheodum and of aelcere maegdhe, standende aetforan Godes thrym-setle, ealle
mid hwitum gyrlum gescrydde, healdende palm-twigu on heora handum, and
sungon mid hluddre stemne, Sy h['ae]lu urum Gode the sitt ofer his
thrym-setle. And ealle englas stodon on ymbhwyrfte his dhrym-setles, and
aluton to Gode, thus cwedhende, Sy urum Gode bletsung and beorhtnys, wisdom
and thancung, wurdhmynt and strengdh, on ealra worulda woruld. Amen."

Godes halgan sind englas and menn. Englas sind gastas butan lichaman. Tha
gesceop se Aelmihtiga Wealdend on micelre faegernysse, him sylfum to lofe,
and to wuldre and wurdhmynte his maegenthrymme on ecnysse. Be tham we
forhtiadh fela to sprecenne, fordhan dhe Gode anum is to gewitenne h['u]
heora ungesewenlice gecynd, butan aelcere besmitennysse oththe wanunge, on
['e]cere hluttornysse thurhwunadh. Theah-hwaedhere we oncn['a]wadh on
halgum gewritum, thaet nigon {540} engla werod sind wunigende on
heofonlicum thrymme, the naefre n['a]ne synne ne gefremedon. Thaet teodhe
werod thurh modignesse losode, and to awyrgedum gastum behwyrfede wurdon,
and ascofene of heofonlicere myrhdhe inn to hellicere susle.

Sodhlice sume dhaera haligra gasta, the mid heora Scyppende thurhwunodon,
to us asende cumadh, and towearde dhing cydhadh. Sume h['i] wyrcadh, be
Godes dihte, t['a]cna and gelomlice wundra on middangearde. Sume h['i] synd
ealdras gesette tham odhrum englum, to gefyllenne tha godcundlican gerynu.
Thurh sume gesett God and toscaet his domas. Sume h['i] sind swa micclum to
Gode gedheodde, thaet n['a]ne odhre him betwynan ne synd, and h['i] dhonne
on swa micclan maran lufe byrnende beodh, swa micclum swa h['i] Godes
beorhtnysse scearplicor sceawiadh. Nu is thes daeg thisum englum
arwurdhlice gehalgod, and eac tham halgum mannum, the thurh miccle
gedhincdha fram frymdhe middangeardes Gode gethugon. Of thisum waeron
['ae]rest heahfaederas, eawfaeste and wuldorfulle weras on heora life,
witegena faederas, thaera gemynd ne bidh forgiten, and heora nama
thurhwunadh on ecnysse; fordhan dhe hi waeron Gode gecweme thurh geleafan,
and rihtwisnysse, and gehyrsumnysse. Thisum fyligdh thaera witegena
gecorennys: h['i] waeron Godes gesprecan, and tham he aeteowde his
digelnysse, and hi onlihte mid gife thaes Halgan Gastes, swa thaet hi
wiston tha towerdan dhing, and mid witigendlicere gyddunge bododon.
Witodlice tha gecorenan witegan mid manegum t['a]cnum and foreb['i]cnungum
on heora life scinende waeron. Hi gehaeldon manna untrumnysse, and deaddra
manna l['i]c to life araerdon. H['i] eac for folces thwyrnysse heofonan
scuras oftugon, and eft miltsigende getithodon. Hi heofodon folces synna,
and heora wrace on him sylfum forscytton. Cristes menniscnysse, and his
dhrowunge, and aerist, and upstige, and dhone micclan d['o]m, thurh dhone
Halgan Gast gelaerede, h['i] witegodon.

On dhaere Nywan Gecydhnysse fordhst['o]p Iohannes se {542} Fulluhtere,
sedhe mid witegunge Cristes to-cyme bodode, and eac mid his fingre hine
geb['i]cnode. "Betwux wifa bearnum ne ar['a]s n['a]n maerra mann thonne is
Iohannes se Fulluhtere." Thisum Godes cempan gethwaerlaecdh thaet
twelffealde getel Cristes apostola, the he sylf geceas him to
leorning-cnihtum, and hi mid rihtum geleafan and sodhre l['a]re geteah, and
eallum dheodum to l['a]reowum gesette, swa thaet se sw['e]g heora bodunge
ferde geond ealle eordhan, and heora word becomon to gemaerum ealles
ymbhwyrftes. To dhisum twelf apostolum cwaedh se Aelmihtiga Haelend, "Ge
sind middangeardes leoht: scine eower leoht swa aetforan mannum, thaet hi
geseon eowre g['o]dan weorc, and wuldrian eowerne Faeder the on heofonum
is. Ge sind mine frynd, and ic cydhe eow swa hwaet swa ic aet minum Faeder
gehyrde." Eornostlice Drihten forgeaf tha mihte his twelf apostolum, thaet
hi dha ylcan wundra worhton the h['e] sylf on middangearde gefremode. And
swa hwaet swa h['i] bindadh ofer eordhan, thaet bidh on heofonum gebunden;
and swa hwaet swa h['i] unbindadh ofer eordhan, thaet bidh unbunden on
heofonum. Eac he him behet mid sodhfaestum beh['a]te, thaet h['i] on dham
micclum dome ofer twelf d['o]m-setl sittende beodh, to d['e]menne eallum
mannum the aefre on lichaman l['i]f underfengon.

Aefter tham apostolican werode we wurdhiadh thone gefaestan heap Godes
cydhera, the dhurh mislice tintrega Cristes dhrowunge werlice
geefenlaehton, and dhurh martyrdom thaet upplice rice geferdon. Sume hi
waeron mid waepnum ofslagene, sume on l['i]ge forswaelede, odhre mid swipum
ofbeatene, othre mid stengum thurhdhyde, sume on h['e]ngene gecwylmede,
sume on widdre s['ae] besencte, odhre cuce behylde, odhre mid ['i]senum
clawum totorene, sume mid st['a]num ofhrorene, sume mid winterlicum cyle
geswencte, sume mid hungre gecwylmede, sume handum and fotum forcorfene,
folce to waefersyne, for geleafan and halgum naman Haelendes Cristes. Thas
sind tha sigefaestan Godes frynd, the dhaera forscyldgodra ealdormanna
haesa forsawon, and nu h['i] sind gewuldor-beagode midsige {544} heora
throwunga on ['e]cere myrhdhe. Hi mihton beon lichamlice acwealde, ac hi ne
mihton fram Gode thurh n['a]ne tintregunga beon geb['i]gede. Heora hiht
waes mid undeadlicnysse afylled, theah dhe h['i] aetforan mannum
getintregode waeron. H['i] waeron sceortlice gedrehte, and langlice
gefrefrode; fordhan dhe God heora af['a]ndode swa swa gold on ['o]fne, and
he afunde hi him wyrdhe, and swa swa halige offrunga, hi underfeng to his
heofonlican rice.

Aefter ablunnenre ehtnysse redhra cynega and ealdormanna, on siblicere
drohtnunge Godes geladhunge, waeron halige sacerdas Gode dhe['o]nde, tha
mid sodhre l['a]re and mid halgum gebysnungum folces menn to Gode symle
geb['i]gdon. Heora m['o]d waes hluttor, and mid claennysse afylled, and hi
mid claenum handum Gode Aelmihtigum aet his weofode dhenodon, maersigende
tha halgan gerynu Cristes lichaman and his blodes. Eac h['i] offrodon h['i]
sylfe Gode l['i]flice onsaegednysse butan womme, oththe gemencgednysse
thwyrlices weorces. Hi befaeston Godes l['a]re heora undertheoddum, to
unateorigendlicum gafele, and heora m['o]d mid threatunge, and bene, and
micelre gymene to lifes wege geb['i]gdon, and for n['a]num woruldlicum ege
Godes riht ne forsuwodon; and dheah dhe h['i] swurdes ecge ne gefreddon,
theah dhurh heora l['i]fes geearnunga h['i] ne beodh martyrdomes bedaelede,
fordhan the martyrdom bidh gefremmed na on blodes gyte anum, ac eac swylce
on synna forhaefednysse, and on b['i]ggenge Godes beboda.

Thysum fyligdh ancersetlena drohtnung, and synderlic ingehyd. Tha on
westenum wunigende, woruldlice ['e]stas and gaelsan mid strecum mode and
stidhum life fortraedon. Hi forflugon woruld-manna gesihdhe and herunge,
and on w['a]clicum screafum odhdhe hulcum lutigende, deorum geferlaehte, to
engelicum spraecum gewunode, on micclum wundrum sc['i]nende waeron. Blindum
h['i] forgeafon gesihdhe, healtum faereld, deafum hlyst, dumbum spraece.
Deoflu h['i] oferswydhdon and afligdon, and dha deadan thurh Godes mihte
araerdon. Seo b['o]c the is geh['a]ten Uitae Patrum sprecdh menigfealdlice
{546} embe thyssera ancersetlena, and eac gemaenelicra muneca drohtnunge,
and cwydh, thaet heora waes fela dhusenda gehwaer on westenum and on
mynstrum wundorlice drohtnigende, ac swa-theah swydhost on Egypta-lande.
Sume h['i] leofodon be ['o]fete and wyrtum, sume be agenum geswince, sumum
dhenodon englas, sumum fugelas, odhthaet englas eft on eadhelicum
fordhsidhe h['i] to Gode feredon.

Eala dhu, eadige Godes cennestre, symle maeden Maria, tempel dhaes Halgan
Gastes, maeden ['ae]r geeacnunge, maeden on geeacnunge, maeden aefter
geeacnunge, micel is dhin maerdh on dhisum freols-daege betwux tham
foresaedum halgum; fordhan dhe dhurh thine claenan cenninge him eallum
becom halignyss and dha heofonlican gedhincdhu. We sprecadh be dhaere
heofonlican cwene endebyrdlice aefter w['i]fh['a]de, theah-hwaedhere eal
seo geleaffulle geladhung getreowfullice be hire singdh, thaet heo is
geuferod and ah['a]fen ofer engla werod to tham wuldorfullan heahsetle. Nis
be nanum odhrum halgan gecweden, thaet heora aenig ofer engla werod
ah['a]fen sy, buton be Marian ['a]nre. Heo aeteowde mid hire gebysnungum
thaet heofonlice l['i]f on eordhan, fordhan the maegdhh['a]d is ealra
maegna cw['e]n and gefera heofonlicra engla. Dhyses maedenes gebysnungum
and f['o]tswadhum fyligde unger['i]m heap maegdhh['a]des manna on
claennysse thurhwunigende, forlaetenum giftum, to dham heofonlicum
brydguman Criste getheodende mid ['a]nraedum mode, and haligre drohtnunge,
and sidefullum gyrlan, to than swidhe, thaet heora for wel menige for
maeigdhh['a]de martyrdom gedhrowodon, and swa mid twyfealdum sige to
heofonlicum eardung-stowum wuldorfulle becomon.

Eallum dhisum foresaedum halgum, thaet is, englum and Godes gecorenum
mannum, is thyses daeges wurdhmynt gemaersod on geleaffulre geladhunge, him
to wurdhmynte and us to fultume, thaet we dhurh heora thingraedene him
geferlaehte beon moton. Thaes ['u]s getidhige se mildheorta Drihten, the
h['i] ealle and ['u]s mid his deorwurdhan blode fram deofles haeftnedum
alysde. We sceolon on dhyssere maerlican freols-tide {548} mid halgum
gebedum and lofsangum us geinnian, swa hwaet swa we on odhrum freols-dagum
ealles geares ymbrynes, thurh mennisce tyddernysse hw['o]nlicor gefyldon,
and carfullice h['o]gian thaet we to dhaere ecan freols-tide becumon.

EUANGELIUM.

Videns Iesus turbas ascendit in montem: et reliqua.

Dhaet h['a]lige godspel, the nu lytle ['ae]r aetforan eow geraedd waes,
micclum gethwaerlaecdh thyssere freols-tide, fordhan dhe hit geendebyrt tha
eahta eadignyssa dhe dha halgan to heofonlicum gedhincdhum gebrohton.

Matheus awr['a]t on thysum daegtherlican godspelle, thaet se Haelend on
sumere tide "gesawe micele menigu him fyligende; tha astah he upp on ane
dune. Thadha h['e] gesaet, tha genealaehton his leorning-cnihtas him to,
and h['e] undyde his mudh, and hi laerde, thus cwedhende, Eadige beodh tha
gastlican dhearfan:" et reliqua.

Se wisa Augustinus trahtnode this godspel, and saede, thaet seo d['u]n the
se Haelend astah get['a]cnadh dha healican bebodu sodhre Rihtwisnysse: tha
laessan beboda waeron gesette dham Iudeiscan folce. An God theah-hwaedhere
gesette, thurh his halgan witegan, tha laessan bebodu Iudeiscre dheode, the
mid ['o]gan dha-gyt gebunden waes; and he gesette, thurh his agenne Sunu,
tha maran bebodu cristenum folce, tha dhe he mid sodhre lufe to alysenne
com. Sittende he taehte: thaet belimpdh to wurdhscipe l['a]reowdomes. Him
to genealaehton his discipuli, thaet h['i] gehendran waeron lichamlice, tha
dhe mid mode his bebodum genealaehton. Se Haelend geopenode his mudh.
Witodlice se geopenode his mudh to thaere godspellican l['a]re, sedhe on
dhaere ealdan ['ae] gewunelice openode thaera witegena mudh.
Theah-hwaedhere his mudhes geopenung get['a]cnadh tha deoplican spraece dhe
he dha fordh-ateah. He cwaedh, "Eadige beodh tha gastlican dhearfan,
fordhan the heora is heofonan rice." Hwaet sind dha gastlican dhearfan
buton dha eadmodan, the Godes ege {550} habbadh, and nane todhundennysse
nabbadh? Godes ege is wisdomes angynn, and modignyss is aelcere synne
anginn. Fela sind dhearfan thurh hafenleaste, and na on heora gaste,
fordhan dhe h['i] gewilniadh fela to haebbenne. Sind eac odhre dhearfan, na
dhurh hafenleaste ac on gaste, fordhan the h['i] synd, aefter thaes
apostolican cwyde, "Swa swa naht haebbende, and ealle dhing geagnigende."
On thas wisan waes Abraham dhearfa, and Iacob, and Dauid, sedhe, on his
cynesetle ah['a]fen, hine sylfne geswutelode thearfan on gaste, thus
cwedhende, "Ic sodhlice eom waedla and thearfa." Tha m['o]digan rican ne
beodh thearfan ne thurh hafenleaste ne on gaste, fordhan dhe h['i] synd
gewelgode mid aehtum, and todhundene on mode. Thurh hafenleaste and on
gaste synd thearfan dha fullfremedan munecas, the for Gode ealle dhing
forlaetadh to dhan swidhe, thaet hi nelladh habban heora agenne lichaman on
heora anwealde, ac lybbadh be heora gastlican l['a]reowas wissunge; and
fordhi swa micclum swa h['i] her for Gode on hafenleaste wuniadh, swa
micclum h['i] beodh eft on dham toweardan wuldre gewelgode.

"Eadige beodh tha lidhan, fordhan the h['i] thaet l['a]nd geagniadh." Tha
synd lidhe and gedefe, tha dhe ne widhstandadh yfelum, ac oferswydhadh mid
heora g['o]['o]dnysse thone yfelan: hi habbadh thaet l['a]nd the se
sealm-sceop embe spraec, "Drihten, thu eart min hiht: beo min dael on
thaera lybbendra eordhan." Thaera lybbendra eordhe is seo stadhelfaestnyss
thaes ecan eardes, on dham gerest seo sawul swa swa se lichama on eordhan.
Se eard is rest and l['i]f gecorenra halgena.

"Eadige beodh dha the heofiadh, fordhan dhe hi beodh gefrefrode." Na beodh
tha eadige, the for hyndhum odhdhe lirum hwilwendlicra hydhdha heofiadh; ac
dha beodh eadige, dhe heora synna bewepadh, fordhan the se Halga Gast h['i]
gefrefradh, sedhe dedh forgyfenysse ealra synna, se is geh['a]ten
Paraclitus, thaet is, Frefrigend, fordhan dhe he frefradh thaera
behreowsigendra heortan thurh his gife.

"Eadige beodh tha the sind ofhingrode and ofthyrste aefter rihtwisnysse,
fordhan dhe hi beodh gefyllede." Se bidh {552} ofhingrod and ofdhyrst
aefter rihtwisnysse, sedhe Godes beboda lustlice gehyrdh, and lustlicor mid
weorcum gefyldh: se bidh thonne mid tham mete gefylled dhe Drihten embe
spraec, "Min mete is, thaet ic wyrce mines Faeder willan, thaet is
rihtwisnys." Thonne maeg h['e] cwedhan mid tham sealm-sceope, "Drihten, ic
beo aeteowed mid rihtwisnysse on dhinre gesihdhe, and ic beo gefylled,
thonne dhin wuldor geswutelod bidh."

"Eadige beodh tha mildheortan, fordhan the h['i] begytadh mildheortnysse."
Eadige beodh tha dhe earmra manna thurh mildheortnysse gehelpadh, fordhan
dhe him bidh swa geleanod, thaet h['i] sylfe beodh fram yrmdhe alysede.

"Eadige beodh tha claenheortan, fordhan dhe h['i] geseodh God sylfne."
Stunte synd tha dhe gewilniadh God to geseonne mid flaesclicum eagum,
thonne he bidh mid thaere heortan gesewen; ac heo is to claensigenne fram
leahtrum, thaet heo God geseon mage. Swa swa eordhlic leoht ne maeg beon
gesewen buton mid claenum eagum, swa eac ne bidh God gesewen buton mid
claenre heortan.

"Eadige beodh tha gesibsuman, fordhan dhe h['i] beodh Godes bearn
gec['i]gede." On sibbe is fulfremednyss thaer dhaer n['a]n dhing ne
thwyradh: fordhi synd tha gesibsuman Godes bearn, fordhan dhe n['a]n dhing
on him ne widheradh ongean God. Gesibsume sind tha on him sylfum, dhe ealle
heora modes styrunga mid gesceade gel['o]giadh, and heora flaesclican
gewilnunga gewyldadh swa thaet h['i] sylfe beodh Godes rice. Dheos is seo
sib dhe is forgyfen on eordhan tham mannum the beodh g['o]des willan. God
ure Faeder is gesibsum; witodlice fordhi gedafenadh tham bearnum thaet hi
heora Faeder geefenlaecon.

"Eadige beodh dha dhe tholiadh ehtnysse for rihtwisnysse, fordhan dhe heora
is heofonan rice." Fela sind dha dhe ehtnysse dholiadh for mislicum
intingum, swa swa dodh mannslagan, and sceadhan, and gehwilce fyrnfulle; ac
seo ehtnys him ne becymdh to n['a]nre eadignysse; ac seo ehtnys ana the
bidh for rihtwisnysse gedholod becymdh to ecere eadignysse. Nis to
ondr['ae]denne dhwyrra manna ehtnys, ac m['a] to fordhyldigenne, {554} swa
swa Drihten to his leorning-cnihtum cwaedh, "Ne ondraede ge eow dha dhe
eowerne lichaman ofsleadh, fordhan dhe h['i] ne magon eowre sawle ofslean,
ac ondraedadh God, dhe maeg aegdher ge sawle ge lichaman on helle-susle
ford['o]n." Ne sceole we dheah tha dhwyran to ure ehtnysse gremian, ac
swidhor, gif h['i] astyrede beodh, mid rihtwisnysse gestillan. Gif hi
dhonne thaere ehtnysse geswycan nelladh, selre ['u]s bidh thaet we ehtnysse
dholion thonne we riht forlaeton.

Eahta eadignyssa synd on thisum godspelle geendebyrde; is dheah gyt an
cwyde baeftan, dhe is gedhuht swilce he sy se nygodha staepe, ac he
sodhlice belimpdh to dhaere eahteodhan eadignysse, fordhan dhe hi butu
sprecadh be ehtnysse for rihtwisnysse and for Criste. Tha eahta eadignyssa
belimpadh to eallum geleaffullum mannum, and se aeftemysta cwyde, theah dhe
he synderlice to tham apostolum gecweden waere, belimpdh eac to eallum
Cristes limum, fordhan dhe h['e] nis se nygodha, ac fyligdh thaere
eahteodhan eadignysse, swa swa we ['ae]r saedon. Se Haelend cwaedh, "Eadige
ge beodh thonne man eow wyrigdh, and eower eht, and aelc yfel ongean eow
sprecdh leogende for me." Se bidh eadig and gesaelig the for Criste dholadh
wyriunge and hospas fram leasum licceterum, fordhan dhe seo lease wyriung
becymdh tham rihtwisum to eadigre bletsunge.

"Blissiadh and faegniadh, fordhan dhe eower m['e]d is menigfeald on
heofonum." Geleaffullum gedafenadh thaet hi wuldrion on gedrefednyssum,
fordhan dhe seo gedrefednys wyrcdh gedhyld, and thaet gedhyld af['a]ndunge,
and seo af['a]ndung hiht. Se hiht sodhlice ne bidh naefre gescynd, fordhan
the Godes lufu is ag['o]ten on urum heortum thurh dhone Halgan Gast, sedhe
us is forg['i]fen. Be thisum cwaedh se apostol Iacobus, "Eala ge mine
gebrodhra, wenadh eow aelcere blisse, thonne ge beodh on mislicum
costnungum, fordhan the seo af['a]ndung eowres geleafan is miccle
deorwurdhre thonne gold the bidh dhurh fyr af['a]ndod." Eft cwydh thaet
halige gewrit, "Laemene fatu beodh on ofne af['a]ndode, and rihtwise menn
on gedrefednysse heora costnunge." Be thisum cwaedh eac se Haelend on odhre
{556} stowe to his leorning-cnihtum, "Gif dhes middangeard eow hatadh, wite
ge thaet h['e] me hatode ['ae]r eow; and gif h['i] min ehton, thonne ehtadh
hi eac eower." Crist sylf waes fram arleasum mannum acweald, and swa eac
his leorning-cnihtas and martyras; and ealle dha dhe gewilniadh arfaestlice
to drohtnigenne on geleaffulre geladhunge, h['i] sceolon ehtnysse dholian,
odhdhe fram ungesewenlicum deofle odhdhe fram gesewenlicum arleasum deofles
limum: ac thas hwilwendlican ehtnyssa oththe gedrefednyssa we sceolon mid
gefean for Cristes naman gedhafian, fordhan dhe he thus behet eallum
gedhyldigum, "Blissiadh and faegniadh, efne eower m['e]d is menigfeald on
heofonum."

We mihton dhas halgan raedinge menigfealdlicor trahtnian, aefter Augustines
smeagunge, ac us twynadh hwaedher ge magon maran deopnysse dhaeron
thearflice tocnawan; ac uton biddan mid inweardre heortan thone Aelmihtigan
Wealdend, sedhe ['u]s mid menigfealdre maersunge ealra his halgena nu
to-daeg geblissode, thaet he us getidhige genihtsumnysse his miltsunge
thurh heora menigfealdan thingraedena, thaet we on ['e]cere gesihdhe mid
him blission, swa swa we nu mid hwilwendlicere thenunge h['i] wurdhiadh.

Sy wuldor and l['o]f Haelendum Criste, sedhe is anginn and ende, Scyppend
and Alysend ealra halgena, mid Faeder and mid Halgum Gaste, ['a] on
ecnysse. Amen.

NOVEMBER I.

THE NATIVITY OF ALL SAINTS.

Holy doctors have counselled that the faithful church should celebrate and
piously solemnize this day to the honour of ALL SAINTS; because they could
not appoint a festival separately for each of them, nor to any man in the
present life are the names of all of them known, as John the Evangelist
wrote in his ghostly vision, thus saying, "I saw so great a multitude as no
man may number, of all nations and of every tribe, standing before the
throne of God, all clad in white garments, holding palm-twigs in their
hands, and they sung with a loud voice, Salvation be to our God who sitteth
on his throne. And all the angels stood around his throne, and bowed down
to God, thus saying, Be to our God blessing and brightness, wisdom and
thanksgiving, honour and strength, for ever and ever. Amen."

God's saints are angels and men. Angels are spirits without body. These the
Almighty Ruler created in great fairness, for his own praise, and to the
glory and honour of his majesty for ever. Of these we fear to speak much,
because for God alone is it to know how their invisible nature continues,
without any pollution or decay, in eternal purity. Nevertheless we know
from holy writings, that there are nine hosts {541} of angels existing in
heavenly majesty, who never committed any sin. The tenth host perished
through pride, and were turned into accursed spirits, and driven from
heavenly joy into hell-torment.

But some of those holy spirits, who continued with their Creator, come sent
to us, and announce future things. Some of them, by God's direction, work
signs and frequently miracles in the world. Some of them are chiefs set
over other angels for the fulfilment of the divine mysteries. Through some
God establishes and decides his dooms. Some are so closely associated with
God, that no others are between them, and they are then burning in so much
greater love, as they more clearly behold the brightness of God. Now is
this day piously hallowed to these angels, and also to those holy men, who
through great excellences have thriven to God from the beginning of the
world. Of these were first the patriarchs, religious and glorious men in
their lives, the fathers of the prophets, whose memory shall not be
forgotten, and their names shall last for ever, because they were
acceptable to God through faith, and righteousness, and obedience. These
were followed by the chosen company of prophets: they held speech with God,
and to them he manifested his secrets, and enlightened them with the grace
of the Holy Ghost, so that they knew the things to come, and announced them
in prophetic song. Verily the chosen prophets by many signs and foretokens
were in their lives illustrious. They healed the sickness of men, and the
bodies of dead men they raised to life. They also, for the people's
perversity, withdrew the showers of heaven, and again in mercy permitted
them. They bewailed the people's sins, and their punishment prevented on
themselves. Christ's humanity, and his passion, and resurrection, and
ascension, and the great doom, instructed by the Holy Ghost, they
prophesied.

In the New Testament John the Baptist stept forth, who {543} with prophecy
preached the advent of Christ, and also with his finger pointed him out.
"Among the children of women there hath arisen no greater man than is John
the Baptist." With these champions of God accords the twelvefold number of
Christ's apostles, whom he himself chose for his disciples, and instructed
them in right belief and true doctrine, and set them as teachers to all
nations, so that the sound of their preaching went over all the earth, and
their words came to the boundaries of the whole world. To these twelve
apostles said the Almighty Jesus, "Ye are the light of the world: let your
light so shine before men, that they may see your good works, and glorify
your Father who is in heaven. Ye are my friends, and I make known unto you
whatsoever I have heard from my Father." Verily the Lord gave power to his
twelve apostles to work the same wonders which he himself performed in the
world. And whatsoever they bind on earth, that shall be bound in heaven;
and whatsoever they unbind on earth, that shall be unbound in heaven. He
also promised them with a true promise, that at the great doom they shall
be sitting on twelve judgement-seats, to judge all men who have ever
received life in the body.

After the apostolic company we honour the steadfast band of God's martyrs,
who through divers torments courageously imitated the passion of Christ,
and through martyrdom passed to the realm on high. Some of them were slain
with weapons, some burned in flame, others beaten with scourges, others
transfixed with stakes, some slain on the cross, some sunk in the wide sea,
others flayed alive, others torn with iron claws, some overwhelmed with
stones, some afflicted with winterly cold, some slain by hunger, some with
hands and feet cut off, as a spectacle to people, for their faith and the
holy name of Jesus Christ. These are the triumphant friends of God, who
despised the behests of those criminal princes, and now they are
glory-crowned with the triumph {545} of their sufferings in eternal joy.
They might be slain bodily, but they could not by any torments be turned
from God. Their hope was filled with immortality, though before men they
were tormented. They were for a short time afflicted, and lastingly
comforted, for God tried them as gold in a furnace, and he found them
worthy of him, and as holy offerings received them into his heavenly
kingdom.

After the persecution of the cruel kings and princes had ceased, in the
peaceful condition of God's church, there were holy priests thriving to
God, who with true doctrine and holy examples ever inclined the men of the
people to God. Their minds were pure, and filled with cleanness, and with
clean hands they served God Almighty at his altar, celebrating the holy
mystery of Christ's body and his blood. They likewise offered themselves a
living sacrifice to God, without blemish or admixture of perverse work.
They delivered God's doctrine to their followers, as an imperishable
revenue, and with chastisement, and prayer, and great care inclined them to
the way of life, and for no awe of the world refrained from preaching God's
law; and though they felt not the sword's edge, yet, through the merits of
their lives, are they not deprived of martyrdom, for martyrdom is not
effected by bloodshed only, but also by abstinence from sins, and by the
observance of God's commandments.

This is followed by the life and extraordinary knowledge of anchorites.
These dwelling in the waste, trampled with stern mind and rigid life on
worldly delicacies and luxuries. They fled from the sight and praise of
worldly men, and, crouching in miserable caves or huts, associated with
beasts, accustomed to angelic speeches, were shining in great wonders. To
the blind they gave sight, gait to the halt, hearing to the deaf, speech to
the dumb. Devils they overcame and drove away, and through God's might
raised the dead. The book which is called Vitae Patrum speaks manifoldly
{547} concerning the lives of these anchorites, and also of common monks,
and says that there were many thousands of them living wonderfully
everywhere in the deserts and in monasteries, but yet especially in Egypt.
Some of them lived on fruit and herbs, some by their own labour, some were
served by angels, some by birds, until angels afterwards by an easy death
bore them to God.

O thou, blessed parent of God, ever maiden Mary, temple of the Holy Ghost,
maiden before conception, maiden in conception, maiden after conception,
great is thy glory on this festival among the beforesaid saints; because
through thy pure childbirth holiness and heavenly honours came to them all.
We speak of the heavenly queen, as is usual, according to her womanhood,
yet all the faithful church confidently sing of her, that she is exalted
and raised above the hosts of angels to the glorious throne. Of no other
saints is it said, that any of them is raised above the hosts of angels,
but of Mary alone. She manifested by her example the heavenly life on
earth, for maidenhood is of all virtues queen, and the associate of the
heavenly angels. The example and footsteps of this maiden were followed by
an innumerable body of persons in maidenhood, living in purity, renouncing
marriage, attaching themselves to the heavenly bridegroom Christ with
steadfast mind and holy converse, and with wide garments, to that degree,
that very many of them suffered martyrdom for maidenhood, and so with
twofold victory went glorious to the heavenly dwelling-places.

To all these beforesaid saints, that is, angels and God's chosen men, is
the honour of this day celebrated in the faithful church, in honour to them
and in aid to us, that we, through their intercession, may be with them
associated. May the merciful Lord grant us this, who redeemed them all and
us with his precious blood from the devil's thraldom. We should, on this
great festival, complete, with holy prayers {549} and hymns, whatsoever we
on other festivals of the whole circuit of the year have, through human
weakness, less perfectly performed, and carefully cogitate that we may come
to the eternal festival.

GOSPEL.

Videns Jesus turbas ascendit in montem: et reliqua.

The holy gospel, that has just now been read before you, accords greatly
with this festival, for it sets forth in order the eight beatitudes, which
have brought the holy to heavenly honours.

Matthew wrote in this day's gospel, that Jesus at a certain time "saw a
great multitude following him; then he went up on a mount. When he sat his
disciples approached him, and he opened his mouth, and taught them, thus
saying, Blessed are the spiritual poor," etc.

The wise Augustine expounded this gospel, and said, that the mount which
Jesus ascended betokens the high commandments of true Righteousness: the
less commandments were appointed for the Jewish folk. One God,
nevertheless, appointed, through his holy prophets, the less commandments
to the Jewish nation, which was yet bound by fear; and he appointed,
through his own Son, the greater commandments for the christian folk, whom
he with true love came to redeem. He taught sitting: that belongs to the
dignity of teachership. His disciples approached him, that they might be
nearer bodily, who with mind approached to his commandments. Jesus opened
his mouth. Verily he opened his mouth to the evangelic lore, who in the old
law was wont to open the mouths of the prophets. Yet the opening of his
mouth betokens the deep speech which he then drew forth. He said, "Blessed
are the spiritual poor, for of them is the kingdom of heaven." Who are the
spiritual poor but the humble, who have awe of God, and have no {551}
arrogance? Awe of God is the beginning of wisdom, and pride is the
beginning of every sin. Many are poor through indigence, and not in their
spirit, because they desire to have much. There are also other poor, not
through indigence but in spirit, because they are, according to the
apostolic saying, "As having nought and possessing all things." In this way
Abraham was poor, and Jacob, and David, who, raised on his throne, showed
himself poor in spirit, thus saying, "I truly am poor and needy." The proud
rich are not needy through indigence nor in spirit, for they are enriched
with possessions and swelled up in mind. Poor through indigence and in
spirit are those perfect monks, who for God so completely forsake all
things, that they will not have their own bodies in their power, but live
by direction of their ghostly teacher; and therefore as much as they here
for God continue in indigence, so much will they be hereafter enriched in
the glory to come.

"Blessed are the meek, for they shall possess the land." They are meek and
gentle, who withstand not the evil, but with their goodness overcome the
evil: they shall have the land of which the psalmist spake, "Lord, thou art
my hope: be my portion in the earth of the living." The earth of the living
is the stability of the eternal country, in which the soul rests as the
body does on earth. That country is the rest and life of the chosen saints.

"Blessed are they who mourn, for they shall be comforted." They are not
blessed who mourn for calamities or losses of transitory comforts; but they
are blessed who bewail their sins, for the Holy Ghost will comfort them,
who grants forgiveness of all sins, who is called Paraclete, that is
Comforter, because he comforts the hearts of the penitent by his grace.

"Blessed are they who are hungry and thirsty after righteousness, for they
shall be filled." He is hungry and thirsty {553} after righteousness who
joyfully hears God's commandments and more joyfully by works fulfils them:
he will then be filled with the meat of which the Lord spake, "My meat is,
that I work my Father's will, that is righteousness." Then may he say with
the psalmist, "Lord, I will appear with righteousness in thy sight, and I
shall be filled, then will thy glory be manifested."

"Blessed are the merciful, for they shall get mercy." Blessed are they who
help miserable men through mercy, for they shall be so rewarded that they
themselves shall be redeemed from misery.

"Blessed are the clean of heart, for they shall see God himself." Foolish
are they who desire to see God with fleshly eyes, when he will be seen with
the heart; but it is to be cleansed from sins, that it may see God. So as
earthly light cannot be seen but with clean eyes, so also God cannot be
seen but with a clean heart.

"Blessed are the peaceful, for they shall be called children of God." In
peace there is perfectness where nothing thwarts: therefore are the
peaceful children of God, because nothing in them is adverse to God.
Peaceful are they in themselves, who order all the perturbations of their
mind with reason, and govern their fleshly desires so that they are
themselves God's kingdom. This is the peace which is given on earth to
those men who are of good will. God our Father is peaceful; verily
therefore it befitteth the children to imitate their Father.

"Blessed are they who suffer persecution for righteousness, for theirs is
the kingdom of heaven." Many are they who suffer persecution for divers
causes, so as murderers do, and robbers and all criminals; but to them
persecution leads to no beatitude; but the persecution only which is
suffered for righteousness leads to everlasting beatitude. The persecution
of perverse men is not to be dreaded, but rather {555} to be patiently
borne, as the Lord said to his disciples, "Fear not those who slay your
body, for they cannot slay your soul, but dread God, who can fordo both
soul and body in hell-torment." Yet should we not irritate the perverse to
persecute us, but rather, if they be provoked, still them with
righteousness. But if they will not cease from persecution, better will it
be for us to suffer persecution than to forsake the right.

Eight beatitudes are set forth in this gospel; but there is yet one
sentence remaining, which seems as though it were the ninth step, but it
truly belongs to the eighth beatitude, for they both speak of persecution
for righteousness and for Christ. The eight beatitudes belong to all
believing men, and the last sentence, though it was particularly said to
the apostles, belongs also to all members of Christ, for it is not the
ninth, but follows the eighth beatitude, as we before said. Jesus said,
"Blessed are ye when men curse you, and persecute you, and lying speak
every evil against you for me." He will be blessed and happy who for Christ
suffers malediction and insults from false hypocrites, because false
malediction becomes a blessed benediction to the righteous.

"Rejoice and be glad, for your meed is manifold in heaven." It befits the
faithful to glory in tribulations, for tribulation works patience, and
patience trial, and trial hope. But hope is never confounded, because the
love of God is poured into our hearts, by the Holy Ghost who is given to
us. Of this spake the apostle James, "O ye my brothers, hope for yourselves
every bliss, when ye are in divers temptations, for the trial of your faith
is much more precious than gold which has been tried by fire." Again, holy
writ says, "Vessels of clay are tried in a furnace, and righteous men in
the affliction of their temptation." Of these said Jesus also {557} in
another place to his disciples, "If this world hate you, know ye that it
hated me before you; and if they persecuted me, then will they also
persecute you." Christ himself was slain by impious men, and so also his
disciples and martyrs; and all those who desire to live religiously in the
faithful church shall suffer persecution, either from the invisible devil
or from visible impious limbs of the devil: but these transitory
persecutions or tribulations we should with joy undergo for Christ's name,
because he has thus promised to all the patient, "Exult and rejoice, behold
your meed is manifold in heaven."

We might more elaborately expound this holy text, according to the
interpretation of Augustine, but we doubt whether ye can accurately judge
of greater deepness therein; but let us with inward heart pray to the
Almighty Ruler, who has gladdened us to-day with the manifold celebration
of all his saints, that he grant us abundance of his mercy through their
manifold intercessions, so that we ever in their sight may rejoice with
them, as we now with transitory service honour them.

Be glory and praise to Jesus Christ, who is the beginning and end, Creator
and Redeemer of all saints, with Father and with Holy Ghost, ever to
eternity. Amen.

* * * * *

IX. K[=L]. D[=EC].

NATALE S[=CI] CLEMENTIS MARTYRIS.

Menn dha leofostan, eower geleafa bidh the trumra, gif ge gehyradh be Godes
halgum, h['u] hi thaet heofonlice rice geearnodon; and ge magon dhe
cudhlicor to him clypian, gif heora lifes drohtnunga eow thurh l['a]reowa
bodunge cudhe beodh.

Thes halga wer Clemens, the we on dhisum andweardan {558} freols-daege
wurdhiadh, waes thaes eadigan Petres apostoles leorning-cniht. Tha waes he
dheonde on gastlicere l['a]re and gecneordnysse to dhan swidhe, thaet se
apostol Petrus hine geceas to papan Romaniscre dheode aefter his daege, and
['ae]r his dhrowunge hine to papan geh['a]dode, and on his biscop-setle
gesette, to dhi thaet he dhaera cristenra manna gymene haefde. H['e]
geh['a]dode twegen biscopas ['ae]r dhan, Linum et Cletum, ac h['e] ne sette
na h['i] on his setle, swa swa h['e] dyde thisne halgan wer, the we to-daeg
wurdhiadh. Hwaet dha, Clemens aefter Petres dhrowunge gedheah on
faegernysse g['o]ddra dheawa, swa thaet he gecweme waes Iudeiscum, and
haedhenum, and cristenum samod. Tham haedhenum leodum he gelicode, fordhan
dhe he mid hospe heora godas ne gebysmrode, ac mid b['o]clicum gesceade him
geswutelode hwaet h['i] waeron, and hwaer acennede tha dhe h['i] him to
godum wurdhodon, and heora drohtnunge and geendunge mid swutelum sedhungum
gewissode; and cwaedh, thaet h['i] sylfe eadhelice mihton to Godes
miltsunge becuman, gif h['i] fram heora dwollicum biggengum eallunga
gecyrdon. Iudeiscre dheode hylde he begeat, fordhan the he sodhlice
gesedhde thaet heora fordhfaederas Godes frynd gec['i]gede waeron, and him
God halige ['ae] sette to heora lifes rihtinge; and cwaedh, thaet h['i]
fyrmeste on Godes gecorennysse waeron, gif h['i] mid geleafan his bebodum
gehyrsumodon. Fram cristenum he waes swidhost gelufod, fordhan dhe he
gehwilce eardas namcudhlice on gemynde haefde, and tha wanspedigan
cristenan dhaera earda ne gedhafode thaet h['i] openre waedlunge
underdheodde wurdon, ac mid daeghwomlicere bodunge h['e] gem['a]node tha
rican and tha spedigan, thaet hi dhaera cristenra waedlunge mid heora
spedum gefrefrodon, the-laes dhe h['i] dhurh haedhenra manna gifa besmitene
wurdon.

And Dionisius, Godes cydhere, sedhe thurh Paules Apostoles l['a]re and
t['a]cna to Cristes geleafan mid haligre drohtnunge gecyrde, gewende on
dham timan fram Greclande to dham halgan papan Clementem, Petres
aeftergencgan, and he hine mid micclum wurdhmynte underfeng, and for
arwurdhnysse {560} his halgan lifes him cudhlice tol['e]t, and mid lufe
geheold. Eft aefter fyrste cwaedh se eadiga Clemens to dham halgan were
Dionisium, "Si dhe forgyfen miht to gebindenne and to alysenne, swa swa me
is; and thu far to dhaera Francena rice, and boda him godspel and heofonan
rices wuldor." Dionisius tha weardh his haesum gehyrsum, and mid geferum
ferde to Franclande, cristendom bodigende mid micclum wundrum to dhan
swidhe thaet tha redhan haedhenan, swa hradhe swa hi hine gesawon, odhdhe
h['i] feallende his f['e]t gesohton, him and Gode gehyrsumigende, odhdhe
gif heora hwylc dhwyrode, thonne weardh se mid swa micelre fyrhte fornumen,
thaet h['e] dhaerrihte his andweardnysse forfleah. Weardh dha geb['i]ged
eal Francena rice to Godes geleafan, thurh bodunge and wundra thaes eadigan
weres Dionisii; and h['e] eac sume his geferan to Ispanian gesende, thaet
hi dham leodscipe lifes word gecyddon.

Hwaet dha, Clemens Romana papa weardh gewreht to dham casere Traianum, for
dham micclan cristendome the he gehwaer on his rice araerde. Tha sende se
casere Traianus gewritu ongean, thaet se halga papa Clemens to haedhengylde
gebugan sceolde, odhdhe hine mann asende ofer s['ae] on wraecsidh to sumum
westene, on tham the cristene menn for geleafan fordemde wraecsidhedon.
Thaes caseres h['ae]s weardh tha fordhgencge, and swa micele gife
foresceawode se Aelmihtiga God Clemente, thaet se haedhena dema his sidh
mid wope bemaende, thus cwedhende, "Se God the dhu wurdhast gefrefrige dhe,
and fultumige on dhinum wraecsidhe." And het dha hine to scipe l['ae]dan,
and ealle his neoda foresceawian, the h['e] to bigwiste habban mihte.
Weardh dha thaet scip gefylled mid cristenum mannum, the thone halgan papan
forl['ae]tan noldon.

Thadha h['e] to dham westene becom, tha gemette he dhaer m['a] thonne twa
dhusend cristenra manna, the mid langsumere genydherunge to
marmst['a]n-gedelfe gesette waeron, the his tocymes micclum faegnodon, mid
anre stemne cwedhende, "Efne her is ure hyrde, efne her is se frefrigend
ures geswinces {562} and weorces." Thadha h['e] mid tihtendlicum wordum
heora gew['ae]htan m['o]d getrymde and gefrefrode, dha geaxode h['e] thaet
h['i] daeghwomlice ofer six mila him waeter on heora exlum gefetton. Dha
cwaedh se eadiga biscop, "Uton biddan mid faestum geleafan Drihten Haelend,
thaet h['e] us his andetterum dha aeddran his wyllspringes gehendor
geopenige, thaet we on his wel-daedum blission." Thadha dhis gebed gefylled
waes, tha beheold se biscop on aelce healfe, and geseah dha on tha swidhran
healfe an hw['i]t lamb standan, the b['i]cnode mid his swydhran f['e]t,
swilce hit tha waeter-aeddran geswutelian wolde. Dha undergeat Clemens
thaes lambes geb['i]cnunge, and cwaedh, "Geopeniadh thas eordhan on
thyssere stowe thaer dhaer thaet lamb to-geb['i]cnode." His geferan dha his
haese gefyldon, and thaerrihte aet dham forman gedelfe swegde ['u]t ormaete
wyllspring, and mid micclum streame fordh-yrnende waes. Hwaet h['i] ealle
dha micclum blissodon, and Gode dhancodon heora geswinces lisse. Tha waes
se cwyde gefylled, the h['i] on dhaes biscopes to-cyme gecwaedon, "Efne her
is ure hyrde, efne her is se frefrigend ures geswinces."

Dhis wundor dha asprang geond tha gehendan scira, and h['i] ealle thone
halgan biscop mid arwurdhnysse geneosodon, biddende thaet h['e] h['i] mid
his l['a]re getrymde. He dha hi ealle to Godes geleafan geb['i]gde, and
binnan feawum dagum thaer fif hund manna gefullode; and wurdon dha fela
cyrcan gehwaer araerede, and deofolgild toworpene; swa thaet binnan anes
geares fyrste naes gemet haedhengild geond hund-teontig mila neawiste.

Tha gel['a]mp hit thaet sume dha haedhenan wurdon mid ['a]ndan getyrigde,
and heora aerende to dham casere asendon, and him cyddon thaet his folc
eall endemes astyred waere, and eallunga fram his biggencgum gecyrred,
thurh Clementem dhaera cristenra biscop. Tha weardh se haethena casere
Traianus mycclum astyred, and asende aenne waelhreowne heretogan, his nama
waes Aufidianus, se mid mislicum witum fela cristenra manna acwealde, thaet
he thone halgan biscop mid tham geleaffullan {564} folce adylegian sceolde.
Se arleasa cwellere dha, Aufidianus, dhadha he ne mihte mid n['a]num
theowracan dha cristenan geegsian, fordhan dhe hi ealle samod blissigende
to martyrdome onetton, tha forl['e]t he thaet folc, and dhone biscop aenne
to tham haedhengylde genydde; ac dhadha he geseah thaet h['e] nateshwon
hine geb['i]gan ne mihte, tha cwaedh he to his underdheoddum, "Laedadh hine
to middere s['ae], and getigadh aenne ancran to his swuran, and ascufadh
hine ['u]t on middan thaere dypan." Hit weardh tha ged['o]n be h['ae]se
thaes waelhreowan cwelleres, and micel menigu thaera cristenra st['o]d on
thaere s['ae]-strande, wepende and biddende thone Aelmihtigan, the s['ae]
and eordhan gesceop, thaet h['i] moston his halige l['i]c mid heora
dhenungum behwurfan.

Tha cwaedon his twegen leorning-cnihtas, Febus and Cornelius, "Eala ge
gebrodhra, uton anmodlice biddan urne Drihten, thaet h['e] us geswutelige
dha arwurdhfullan andweardnysse his halgan cydheres." Hwaet dha, seo
s['ae], dhurh Godes h['ae]se, ['u]tflowende, him gerymde threora mila dries
faereldes, swa thaet tha cristenan bealdlice inn-eodon, and gemetton niwe
dhruh of marmanst['a]ne on cyrcan wison gesceapene, and thaes halgan
cydheres l['i]c dhaer-binnan dhurh engla dhenunge gelogod, and thone ancran
widh his sidan licgende. Tha weardh him geswutelod thaet he aet Gode
ab['ae]de, thaet on aelces geares ymbryne, ymbe his dhrowung-t['i]de, seo
s['ae] seofan dagas dr['i]gne grund tham folce gegearcige, thaet h['i]
binnan dham fyrste his halgan lichaman gesecan magon. Thaet belimpdh to
lofe and herunge ures Haelendes, sedhe his halgan cydhere dha arwurdhan
byrgene gegearcode. Tha dhurh dhis t['a]cn wurdon ealle tha ungeleaffullan
cristene, swa thaet nateshw['o]n naes gem['e]t on dham earde nadhor ne
haedhen ne Iudeisc dhe naere geb['i]ged to cristenum geleafan. Sodhlice aet
thaere halgan thr['y]h sind getidhode heofonlice lacnunga adlium lichaman,
thurh dhingunge dhaes halgan cydheres. Swa hw['a] swa on his freols-tide
untrum his byrgene gesehdh, he gewent blissigende and gesundful ongean.
Thaer beodh blinde onlihte, and deofolseoce gewittige, and gehwilce {566}
gedrehte thaer beodh geblissode; and ealle geleaffulle his weldaeda
brucadh, and mid wurthmynte Godes gerynu dhaer beodh gefyllede.

Hit gel['a]mp dha on sumum geare on his freols-tide, thaet sum w['i]f mid
hire nywerenan cylde betwux odhrum mannum thone halgan wer geneosode. Tha
geendodum dagum thaere freols-tide com seo s['ae] faerlice swegende, and
thaet folc swidhlice aweg efste, and thaet w['i]f dhurh dha faerlican
styrunge ne gymde hire cildes ['ae]rdhan the heo to l['a]nde becom. Heo dha
s['a]rig tha twelf monadh adreah, and eft embe dhaes geares ymbryne, on
thaere ylcan freols-tide, for-arn dham folce, and genealaehte to thaere
byrgene mid wope, thus biddende, "Thu Drihten Haelend, the dhaere wydewan
ancennedan sunu to life araerdest, beseoh me to miltse, thaet ic, dhurh
dhingunge thines halgan the her gerest, beo dhaes tidhe the ic geornlice
bidde." Tha mid thyssere bene beseah heo to dhaere stowe dhaer heo thaet
cild ['ae]r forl['e]t, and gemette hit swa slapende swa heo hit ['ae]r
gelede. Heo dha mid micelre blisse hit awrehte, and wepende cossode. Tha
befr['a]n heo thaet cild, betwux dham cossum, h['u] hit macode on eallum
dham fyrste thaes geares ymbrynes? Thaet cild thaere meder geandwyrde,
"Modor min, nyste ic h['u] dhyses geares ymryne geendode, fordhan dhe ic
softum slaepe me gereste, swa swa dhu me forlete, odh thaet thu eft me nu
awrehtest." Thaet geleaffulle folc dha micclum blissigende, herode and
bletsode thone Aelmihtigan Haelend, sedhe his halgan mid t['a]cnum and
wundrum gewurdhadh, and swa heora geearnunga geswuteladh.

Oft hw['o]nlice gelyfede menn smeagadh mid heora stuntan gesceade, hw['i]
se Aelmihtiga God aefre gedhafian wolde thaet tha haedhenan his halgan mid
gehwilcum tintregum acwellan moston; ac we wylladh nu eow gereccan sume
geswutelunge of dhaere ealdan ['ae], and eac of dhaere niwan, h['u]
mihtiglice se Wealdenda Drihten his halgan widh haedhenne here, oththe
waelhreowe ehteras gelome ahredde, and heora widherwinnan bysmorlice
gescynde.

{568} Hit gel['a]mp on dham feowerteodhan geare Ezech['i]an cynedomes,
Iudeisces cyninges, thaet Sennacherib, Syria cyning, manega leoda mid
micclum craefte to his anwealde geb['i]gde, and swa wolde eac thone
gelyfedan cyning Ezech['i]am, and asende his heretogan Rapsacen to thaere
byrig Hierusalem mid micclum dhrymme, and mid aerend-gewritum thaes
Aelmihtigan Godes mihte gehyrwde, thus cwedhende to dham ymbsettan folce,
"Ne bep['ae]ce Ezech['i]as eow mid leasum hopan, thaet God eow widh me
ahredde. Ic gewyllde and oferw['a]nn fela dheoda, and heora godas ne mihton
h['i] gescyldan widh minne dhrymm. Hwaet is se god the mage dhas burh widh
minne here bewerian?" Hwaet dha, se cyning Ezech['i]as awearp his purpuran
reaf, and dyde haeran to his lice, and baer dha gewritu into Godes temple,
and astrehtum limum hine gebaed, thus cwedhende, "Drihten, weroda God, thu
dhe gesitst ofer engla dhrymm, thu eart ana God ealra dheoda; thu
geworhtest heofonas, and eordhan, and ealle gesceafta. Ahyld dhin eare and
gehyr, geopena dhine eagan and geseoh dhas w['o]rd, the Sennacherib asende
to hospe and to t['a]le dhe and thinum folce. Sodhlice h['e] towende tha
haedhenan godas, and h['i] forbaernde, fordhan dhe h['i] naeron godas, ac
waeron manna hand-geweorc, treowene and staenene, and he h['i] fordhi
tobrytte. Alys us nu, Drihten, fram his gebeote and mihte, thaet ealle
dheoda tocnawon thaet thu ['a]na eart Aelmihtig God."

Ezech['i]as eac asende his witan mid h['ae]ran gescrydde to dham witegan
Isaiam, thus cwedhende, "Ahefe dhine gebedu for Israhela dheode, thaet se
Aelmihtiga God gehyre tha talu dhe Syria cyning asende to hospe and to
edwite his micclan maegendhrymme." Tha andwyrde se witega Isaias tham
bodum, "Secgadh eowrum hlaforde, thaet h['e] unforht sy. God Aelmihtig
cwydh, Ne ascytt Sennacherib fl['a]n into dhaere byrig Hierusalem, ne mid
his scylde h['i] ne gewylt; ac ic geslea aenne wridhan on his nosu, and
aenne bridel on his weleras, and ic hine gel['ae]de ongean to his leode,
and ic do thaet he fyldh under swurdes ecge on his agenum edhele; and ic
dha burh gescylde {570} for me and for minum dheowan Dauid." Tha on dhaere
nihte ferde Godes engel, and ofsloh dhaes Syrian cyninges here ['a]n hund
thusend manna, and fif and hund-eahtatig thusenda. Thaes on merigen ar['a]s
Sennacherib, and geseah dha deadan l['i]c, and gecyrde mid micelre sceame
ongean to thaere byrig Niniu['e]. Hit gel['a]mp dha thaet he hine gebaed to
his deofolgylde, and his twegen suna hine mid swurde acwealdon, swa swa se
witega thurh Godes Gast gewitegode.

Eft sidhdhan Nabochodonossor, se Chaldeisca cyning, het gebindan handum and
fotum tha dhry gelyfedan cnihtas, Annanias, Azarias, Missael, and into
['a]num byrnendum ofne awurpan; forthan dhe h['i] noldon h['i] gebiddan to
his deofolgilde. Ac se Aelmihtiga God, the h['i] anraedlice on belyfdon,
asende his engel into dham ofne mid tham cnihtum, and he dha tosceoc thone
l['i]g of dham ofne, swa thaet thaet fyr ne mihte him derigan, ac sloh
['u]t of dham ofne nigan and feowertig faethma, and forswaelde tha
cwelleras the thaet fyr onaeldon. Tha sceawode se cyning thaera dhreora
cnihta feax and lichaman, thus cwedhende, "Sy gebletsod eower God, sedhe
asende his engel, and swa mihtelice his dheowan of tham byrnendan ofne
alysde."

Eac sydhdhan, on Cyres dagum cyninges, wrehton dha Babiloniscan thone
witegan Daniel, fordhan dhe he towearp heora deofolgyld, and cwaedon
anmodlice to dham foresaedan cyninge Cyrum, "Betaec us Daniel, dhe urne god
B['e]l towearp, and thone dracan acwealde, the we on belyfdon. Gif dhu hine
forstenst, we fordylegiadh the and dhinne hyred." Tha geseah se cyning
thaet h['i] anmode waeron, and neadunga thone witegan him to handum asceaf.
Hi dha hine awurpon into anum seadhe, on tham waeron seofan leon, tham mann
sealde daeghwomlice twa hrydheru and twa sc['e]p, ac him waes dha oftogen
aelces fodan six dagas, thaet h['i] dhone Godes mann abitan sceoldon.

On thaere tide waes sum odher witega on Iudea-lande, his nama waes Abacuc,
se baer his ryfterum mete to aecere. Tha com him to Godes engel, and
cwaedh, "Abacuc, baer dhone {572} mete to Babilone, and syle Daniele, sedhe
sitt on dhaera leona seadhe." Abacuc andwyrde tham engle, "La leof, ne
geseah ic naefre dha burh, ne ic dhone seadh n['a]t." Tha se engel gelaehte
hine be dham fexe, and hine baer to Babilone, and hine sette bufan dham
seadhe. Dha clypode se Abacuc, "Thu Godes dheowa, Daniel, nim dhas lac dhe
the God sende." Daniel cwaedh, "Min Drihten Haelend, sy dhe lof and
wurdhmynt thaet thu me gemundest." And he dha dhaere sande breac. Witodlice
Godes engel thaerrihte mid swyftum flihte gebrohte dhone disc-dhen, Abacuc,
thaer he hine ['ae]r genam. Se cyning dha Cyrus on dham seofodhan daege
eode dreorig to dhaera leona seadhe, and innbeseah, and efne dha Daniel
sittende waes gesundful on middan tham leonum. Tha clypode se cyning mid
micelre stemne, "Maere is se God the Daniel on belyfdh." And he dha mid
tham worde hine ateah of dham scraefe, and het inn-awurpan dha the hine
['ae]r ford['o]n woldon. Thaes cyninges haes weardh hraedlice gefremmed,
and thaes witegan ehteras wurdon asceofene betwux dha leon, and hi
dhaerrihte mid graedigum ceaflum h['i] ealle totaeron. Tha cwaedh se
cyning, "Forhtion and ondraedon ealle eordhbuende Danieles God, fordhan dhe
he is Alysend and Haelend, wyrcende t['a]cna and wundra on heofonan and on
eordhan."

On dhaere Niwan Gecydhnysse, aefter Cristes dhrowunge, and his aeriste and
upstige to heofonum, wurdon dha Iudeiscan mid ['a]ndan afyllede ongean his
apostolas, and gebrohton h['i] on cwearterne. On dhaere ylcan nihte Godes
engel undyde tha locu dhaes cwearternes, and h['i] ['u]t-alaedde, thus
cwedhende, "Gadh to dham temple, and bodiadh tham folce lifes word." And
h['i] swa dydon. Hwaet dha Iudeiscan thaes on merien dheahtodon embe dhaera
apostola forwyrd, and sendon to dham cwearterne, thaet h['i] man gefette.
Tha cwelleras dha geopenodon thaet cweartern, and naenne ne gemetton. H['i]
dha cyddon heora ealdrum, "Thaet cweartern we fundon faeste beclysed, and
dha weardas widhutan standende, ac we ne gemetton naenne widhinnan."

{574} Eft sidhdhan Herodes, Iudea cyning, sette dhone apostol Petrum on
cwearterne mid twam racenteagum gebundenne, and weardas widhinnan and
widhutan gesette: ac on dhaere nihte the se arleasa cyning hine on merigen
acwellan wolde, com Godes engel scinende of heofonum, and gelaedde hine
['u]t dhurh dha isenan gatu; and st['o]d eft on merigen thaet cweartern
faeste belocen.

Domicianus, se haedhena casere, het awurpan thone godspellere Iohannem on
weallendne ele, ac he, thurh Godes gescyldnysse, swa gesundfull ['u]t eode
swa he inn aworpen waes. Tham ylcan Iohanne sealde sum haedhengylda attor
drincan, ac h['e], aefter dham drence, ansund and ['u]ngederod dhurhwunode.

Paulus se apostol awr['a]t be him sylfum, and cwaedh, thaet h['e] aenne
daeg and ane niht on s['ae]-grunde adruge. Eft, aet sumum saele hine
gelaehte ['a]n naeddre be dham fingre, ac he ascoc h['i] into byrnendum
fyre, and he dhaes aettres n['a]n dhing ne gefredde.

Ne maeg n['a]n eordhlic mann mid gewritum cydhan, ne mid tungan gereccan
h['u] oft se Aelmihtiga Wealdend his gecorenan fram mislicum frecednyssum
ahredde, to lofe and to wurdhmynte his maegenthrymnysse. Ac he gedhafadh
forwel oft thaet dha arleasan his halgan dhearle geswencadh, hwilon mid
hefigtymre ehtnysse, hwilon mid slege, thaet seo redhe ehtnyss becume dham
rihtwisan to ecere reste, and dham cwellerum to ecum wite. Se sealm-scop
cwaedh, "Fela sind thaera rihtwisra gedreccednyssa, ac Drihten fram eallum
dhysum h['i] alyst." On tw['a] wisan alyst God his gecorenan, openlice and
digellice. Openlice h['i] beodh alysede, thonne h['i] on manna gesihdhe
beodh ahredde, swa swa we nu eow rehton. Digellice h['i] beodh alysede,
thonne h['i] dhurh martyrdom becumadh to heofonlicum gedhincdhum. Gif h['i]
for sodhum geleafan odhdhe for rihtwisnysse throwiadh, h['i] beodh thonne
martyras. Gif hi dhonne unscyldige gecwylmede beodh, heora unscaedhdhignyss
h['i] gel['ae]t to Godes halgena geferraedene; fordhan the unscaedhdhignyss
aefre orsorh wunadh. Gif hw['a] dhonne for synnum ehtnysse dholadh, and
hine sylfne oncnaewdh, {576} swa thaet he Godes mildheortnysse inweardlice
bidde, thonne forscyt thaet hwilwendlice wite dha ecan genidherunge. For
m['a]ndaedum waeron tha twegen sceadhan gewitnode dhe mid Criste hangodon,
ac heora odher mid micclum geleafan gebaed hine to Criste, thus cwedhende,
"Drihten, gedhenc m['i]n thonne dhu to thinum rice becymst." Crist him
andwyrde, "Sodh ic the secge, nu to-daeg thu bist mid me on neorxna-wanges
myrhdhe." Unwilles we magon forleosan dha hwilwendlican g['o]d, ac we ne
forleosadh naefre unwilles dha ecan g['o]d. Theah se redha reafere ['u]s
aet aehtum bereafige, odhdhe feores benaeme, h['e] ne maeg us aetbredan
urne geleafan ne thaet ece l['i]f, gif we us sylfe mid agenum willan ne
forpaeradh. Se sodha Drihten us ahredde fram eallum frecednyssum, and to
dham ecan life gel['ae]de, sedhe leofadh and rixadh ['a] butan ende. Amen.

NOVEMBER XXIII.

THE NATIVITY OF ST. CLEMENT THE MARTYR.

Most beloved men, your faith will be the firmer, if ye hear concerning
God's saints, how they earned the heavenly kingdom; and ye may the more
certainly call to them, if the course of their lives be known to you
through the preaching of teachers.

This holy man Clement, whom we honour on this present {559} festival, was a
disciple of the blessed apostle Peter. Then was he thriving in ghostly lore
and study so greatly, that the apostle Peter chose him for pope of the
Roman people after his day, and before his passion ordained him pope, and
placed him in his episcopal seat, that he might have care of christian men.
He had ordained two bishops previously, Linus and Clitus, but he did not
place them in his seat, as he did this holy man, whom to-day we honour.
Clement then after Peter's passion thrived in fairness of good morals, so
that he was acceptable to Jews, and heathens, and christians together. He
was liked by the heathen people, because he did not insult their gods with
contumely, but with bookly reasoning manifested to them what they were, and
where born whom they honoured as their gods, and showed to them, with
manifest proofs, their lives and ends; and said that they themselves might
easily attain to God's mercy, if they would wholly turn from their
erroneous worship. The favour of the Jewish people he got, because he truly
proved that their forefathers were called friends of God, and that God
appointed them a holy law for their lives' direction; and said, that they
would have been foremost in God's election, if with belief they had obeyed
his commandments. By the christians he was most beloved, because he had all
countries by name in his memory, and permitted not the indigent christians
of those countries to be reduced to public mendicity, but by daily
preaching he exhorted the rich and affluent to alleviate the poverty of the
christians with their affluence, lest by the gifts of heathen men they
should be corrupted.

And Dionysius, God's martyr, who through the lore and miracles of Paul the
Apostle had with holy life turned to the faith of Christ, returned at that
time from Greece to the holy pope Clement, Peter's successor, and he
received him with great honour, and in veneration expressly remitted to him
his {561} holy life, and with love retained him. Again, after a time, said
the blessed Clement to the holy man Dionysius, "Be to thee given might to
bind and to loose, so as there is to me; and go thou to the realm of the
Franks, and preach to them the gospel and the glory of heaven's kingdom."
Dionysius was then obedient to his commands, and with his companions went
to Frankland, preaching christianity with great miracles so effectually,
that the fierce heathen, as soon as they saw him, either falling sought his
feet, obeying him and God, or if any one of them was hostile, he was seized
with such great fear, that he straightways fled from his presence. Then was
all the realm of the Franks inclined to God's faith, through the preaching
and miracles of the blessed man Dionysius; and he also sent some of his
companions to Spain, to announce the word of life to that nation.

After this, Clement, the Romans' pope, was accused to the emperor Trajan,
for the great christianity which he had raised everywhere in his realm.
Then sent the emperor Trajan letters back, that the holy pope Clement
should bow to heathenism, or should be sent over sea in exile to a waste,
to which christian men condemned for belief were banished. The emperor's
command was then carried into effect, and the Almighty God had provided so
great grace for Clement, that the heathen judge bewailed his journey with
weeping, thus saying, "May the God whom thou worshipest comfort and support
thee in thy exile." And he then ordered him to be led to a ship, and all
his needs to be provided for, which he might have for sustenance. The ship
was then filled with christian men, who would not forsake the holy pope.

When he came to the waste, he found there more than two thousand christian
men, who by a longsome condemnation were set to the digging of marble, who
greatly rejoiced at his coming, with one voice saying, "Behold here is our
shepherd, behold here is the comforter of our tribulation and work." {563}
When he with persuasive words had confirmed and comforted their afflicted
minds, he was informed that they daily fetched water for themselves on
their shoulders more than six miles. Then said the blessed bishop, "Let us
with firm faith pray to the Lord Jesus, to open nearer at hand for us his
professors the veins of his wellsprings, that we may rejoice in his
benefits." When this prayer was ended, the bishop beheld on each side, and
saw on the right side a white lamb standing, which beckoned with his right
foot, as if it would show the water-vein. Then Clement understood the
lamb's beckoning, and said, "Open the earth in this place where the lamb
beckoned." His companions fulfilled his command, and straightways at the
first digging an immense wellspring sounded out, and ran forth in a great
stream. Whereupon they all greatly rejoiced, and thanked God for this
alleviation of their tribulation. Then was the saying fulfilled, which they
said at the bishop's coming, "Behold here is our shepherd, behold here is
the comforter of our tribulation."

This miracle then became known through the neighbouring provinces, and they
all visited the holy bishop with reverence, praying that he would confirm
them with his lore. He then inclined them all to God's faith, and within a
few days baptized there five hundred men; and many churches were raised
everywhere, and idols overthrown; so that within the space of one year
idolatry was not found over a neighbourhood of a hundred miles.

It happened then that certain heathens were stimulated by envy, and sent
their errand to the emperor, and announced to him that his folk were at
last all excited, and wholly turned from his worship, through Clement, the
christians' bishop. Then was the heathen emperor, Trajan, greatly excited,
and sent a cruel commander, his name was Aufidianus, who with divers
torments had killed many christian men, that he might destroy the holy
bishop with the {565} faithful folk. The impious murderer then, Aufidianus,
when he could not by any threats terrify the christians, for they all
rejoicing together hastened to martyrdom, left the folk and would compel
the bishop alone to idolatry; but when he saw that he could not in any way
incline him, he said to those under him, "Lead him to the middle of the
sea, and tie an anchor to his neck, and thrust him out into the middle of
the deep." It was then done by command of the cruel murderer, and a great
multitude of the christians stood on the sea strand, weeping and praying to
the Almighty, who created sea and earth, that they might attend his holy
body with their services.

Then said his two disciples Phoebus and Cornelius, "O ye brothers, let us
unanimously pray to our Lord, that he manifest to us the venerable presence
of his holy martyr." Whereupon the sea, at God's behest, flowing out,
cleared for them three miles of dry space, so that the christians boldly
went in, and found a new coffin of marble shaped in form of a church, and
the holy martyr's body placed therein through the ministry of angels, and
the anchor lying by his side. Then was manifested to them that they should
obtain from God, that in the course of every year, at the time of his
passion, the sea for seven days should prepare dry ground for the people,
that they within that time might seek his holy body. That happens to the
praise and honour of our Saviour, who prepared the honourable sepulchre for
his holy martyr. Then through this miracle all the unbelieving became
christians, so that there was not found in the country either heathen or
Jew that was not converted to the christian faith. But at the holy coffin
heavenly cures are permitted for diseased bodies, through the intercession
of the holy martyr. Whosoever sick seeks his sepulchre on his festival,
returns rejoicing and healthy. There are the blind enlightened, and {567}
the possessed with devils restored to reason, and all afflicted are there
made joyful; and all the faithful enjoy his benefits, and with reverence
God's mysteries are there fulfilled.

It happened in one year at his festival, that a woman with her tender child
among other persons visited the holy man. When the days of the festival
were ended, the sea came suddenly sounding, and the folk hastened away with
all speed, and the woman, through the sudden tumult, heeded not her child
before she came to land. She then passed the twelve months in sorrow, and
again after the expiration of the year, at the same festival, ran before
the folk, and approached the sepulchre with weeping, thus praying, "Thou
Lord Jesus, who didst raise the widow's only son to life, look on me in
mercy, that I, through the intercession of thy holy one who here resteth,
may obtain that for which I fervently pray." Then with this prayer she
looked to the place where she had before left the child, and found it so
sleeping as she had previously laid it. She then with great joy awakened
it, and weeping kissed it. Then she asked the child, between the kisses,
how it had fared in all the time of the year's course? The child answered
the mother, "My mother, I know not how this year's course has ended, for I
was resting in soft sleep, as thou didst leave me, until thou now again
hast awakened me." The believing folk then greatly rejoicing, praised and
blessed the Almighty Jesus, who honours his saints with signs and wonders,
and so manifests their merits.

Oft men of slight faith inquire with their foolish reason, why the Almighty
God would ever permit that the heathen should slay his saints with all
kinds of torments; but we will now relate to you some manifestation from
the old law, and also from the new, how mightily the Powerful Lord has
frequently saved his holy from the heathen host or from cruel persecutors,
and ignominiously confounded their adversaries.

{569} It happened in the fourteenth year of the reign of Hezekiah, the
Jewish king, that Sennacherib, king of Assyria, had bowed many nations with
great craft to his power, and so would he also the faithful king Hezekiah,
and sent his general Rabshakeh to the city of Jerusalem with a great host,
and by his letters contemned the power of the Almighty God, thus saying to
the beleaguered folk, "Let not Hezekiah deceive you with false hope, that
God will save you from me. I have conquered and overcome many nations, and
their gods could not shield them against my host. Who is the god that can
defend this city against my army?" Hereupon the king Hezekiah cast off his
purple robe, and put haircloth on his body, and bare the letter into God's
temple, and with outstretched limbs prayed, thus saying, "Lord, God of
hosts, thou who sittest above the company of angels, thou alone art God of
all nations; thou wroughtest heavens, and earth, and all creatures. Incline
thine ear and hear, open thine eyes and see these words, which Sennacherib
hath sent in scorn and reproach to thee and thy folk. Verily he overthrew
and burned the heathen gods, for they were not gods, but were the handiwork
of men, of wood and of stone, and he therefore brake them in pieces. Redeem
us now, Lord, from his threatening and might, that all nations may know
that thou alone art Almighty God."

Hezekiah also sent his counsellors clad in haircloth to the prophet Isaiah,
thus saying, "Raise thy prayers for the people of Israel, that the Almighty
God may hear the calumnies which the king of Assyria has sent in scorn and
reproach of his great majesty." Then answered the prophet Isaiah to the
messengers, "Say to your lord that he be fearless. God Almighty saith,
Sennacherib shall not shoot arrows into the city of Jerusalem, nor with his
shield overpower it; but I will cast a hook into his nose, and a bridle on
his lips, and I will lead him back to his people, and I will cause him to
fall under the sword's edge in his own country; and I will {571} shield the
city for myself and for my servant David." Then on that night God's angel
went, and slew of the Assyrian king's army a hundred and eighty-five
thousand men. On the morrow Sennacherib arose, and saw the dead bodies, and
turned with great shame back to the city of Nineveh. It happened then that
he was praying to his idol, and his two sons slew him with the sword, as
the prophet through the Spirit of God had prophesied.

After that Nebuchadnezzar, the Chaldean king, commanded the three believing
youths, Hananiah, Azariah, and Mishael, to be bound hands and feet, and
cast into a burning oven; because they would not pray to his idol. But the
Almighty God, in whom they stedfastly believed, sent his angel into the
oven with the youths, and he scattered the flame from the oven, so that the
fire might not hurt them, but struck out of the oven nine and forty
fathoms, and burned the executioners who had kindled the fire. Then the
king beheld the hair and bodies of the three youths, thus saying, "Blessed
be your God, who hath sent his angel, and so mightily released his servants
from the burning oven."

Also afterwards, in the days of Cyrus the king, the Babylonians accused the
prophet Daniel, because he had cast down their idol, and said unanimously
to the beforesaid king Cyrus, "Deliver unto us Daniel, who hath cast down
our god Bel, and slain the dragon, in which we believed. If thou protectest
him, we will destroy thee and thine household." Then the king saw that they
were unanimous, and unwillingly delivered the prophet into their hands.
They then cast him into a pit, in which were seven lions, to which were
given daily two oxen and two sheep, but then all food had been withheld
from them for six days, that they might devour the man of God.

At that time there was another prophet in the land of Judah, his name was
Habakkuk, who bare for his reapers meat to the field. Then God's angel came
to him, and said, {573} "Habakkuk, bear the meat to Babylon, and give it to
Daniel, who sitteth in the lions' pit." Habakkuk answered the angel, "Sir,
I never saw the city, nor know I the pit." Then the angel seized him by the
hair, and bare him to Babylon, and set him above the pit. Then Habakkuk
cried, "Thou servant of God, Daniel, take this gift which God hath sent
thee." Daniel said, "My Lord Jesus, be to thee praise and honour, for that
thou hast remembered me." And he then ate of the dish. And the angel of the
Lord straightways brought the minister of food, Habakkuk, to the place
whence he had before taken him. Then the king Cyrus on the seventh day went
sad to the lions' pit, and looked in, and behold, there was Daniel sitting
unhurt in the midst of the lions. Then the king cried with a loud voice,
"Great is the God in whom Daniel believeth." And he then with that word
drew him from the den, and ordered those to be cast in who before would
fordo him. The king's command was quickly executed, and the prophet's
persecutors were thrust among the lions, and they straightways with greedy
jaws tore them all in pieces. Then said the king, "Let all dwellers on
earth fear and dread the God of Daniel, for he is the Redeemer and Saviour,
working signs and wonders in heaven and on earth."

In the New Testament, after Christ's passion, and his resurrection and
ascension to heaven, the Jews were filled with envy towards his apostles,
and brought them into prison. In the same night God's angel undid the locks
of the prison, and led them out, thus saying, "Go to the temple, and preach
to the folk the word of life." And they so did. Then the Jews on the morrow
deliberated concerning the destruction of the apostles, and sent to the
prison, that they might be fetched. The executioners then opened the
prison, and found no one. They then announced to their elders, "We have
found the prison fast closed, and the wards standing without, but we found
no one within."

{575} After that Herod, king of Judah, set the apostle Peter in prison
bound with two chains, and set wards within and without: but on the night
when the impious king would slay him on the morrow, God's angel came
shining from heaven, and led him out through the iron gates, and on the
morrow the prison again stood fast locked.

Domitian, the heathen emperor, commanded the evangelist John to be cast
into boiling oil, but he, through God's protection, went out as unhurt as
when he was cast in. To the same John an idolater gave poison to drink, but
he, after the draught, continued sound and uninjured.

Paul the apostle wrote concerning himself, and said, that he passed one day
and one night at the bottom of the sea. Again, on a time a serpent seized
him by the finger, but he shook it into the burning fire, and he felt
nothing of the poison.

No earthly man may by writings make known, nor with tongue relate how often
the Almighty Ruler has saved his chosen from divers perils, to the praise
and honour of his majesty. But he very often allows the impious greatly to
afflict his saints, sometimes with painful persecution, sometimes with
slaying, that fierce persecution may end for the righteous in eternal rest,
and for the murderers in eternal torment. The psalmist said, "Many are the
tribulations of the righteous, but the Lord from all these will release
them." In two ways God releases his chosen, openly and secretly. Openly
they are released, when in sight of men they are saved, as we have now
recounted to you. Secretly they are released, when through martyrdom they
come to heavenly honours. If they suffer for true faith or for
righteousness, they will then be martyrs. But if they are slain guiltless,
their innocence will lead them to the fellowship of God's saints; for
innocence ever continues secure. But if any one suffers persecution for
sins, and knows himself, so that he {577} inwardly pray for God's mercy,
then will the transient punishment prevent eternal damnation. For crimes
were the two thieves punished who were crucified with Christ, but one of
them with great faith prayed to Christ, thus saying, "Lord, think of me
when thou comest to thy kingdom." Christ answered him, "Verily I say unto
thee, now to-day thou shalt be with me in the joy of paradise." Against our
will we may lose the transitory good, but against our will we never lose
the eternal good. Though the cruel robber bereave us of our property, or
deprive us of life, he cannot take from us our faith or the eternal life,
if we do not of our own will pervert ourselves. May the true Lord save us
from all perils, and lead us to everlasting life, who liveth and reigneth
ever without end. Amen.

* * * * *

II. K[=L]. D[=EC].

NATALE S[=CI] ANDREAE APOSTOLI.

Ambulans Iesus juxta mare Galileae: et reliqua.

Crist on sumere tide ferde widh thaere Galileiscan s['ae], and geseah
twegen gebrodhra, Simonem, se waes gec['i]ged Petrus, and his brodhor
Andream: et reliqua.

Swa swa h['i] ['ae]r mid nette fixodon on s['ae]licum ydhum, swa dyde Crist
thaet h['i] sidhdhan mid his heofonlican l['a]re manna sawla gefixodon;
fordhan dhe h['i] aetbrudon folces menn fram flaesclicum lustum, and fram
woruldlicum gedwyldum to stadholfaestnysse lybbendra eordhan, thaet is to
dham ecan edhle, be dham cwaedh se witega thurh Godes Gast, "Ic asende mine
fisceras, and h['i] gefixiadh h['i]; mine huntan, and h['i] huntiadh h['i]
of aelcere dune and of aelcere hylle." Fisceras and ungetogene menn geceas
Drihten him to leorning-cnihtum, and h['i] swa geteah, thaet heora l['a]r
oferst['a]h ealne woruld-wisdom, and h['i] mid heora bodunge caseras and
cyningas to sodhum {578} geleafan gebigdon. Gif se Haelend gecure aet
fruman getinge l['a]reowas, and woruldlice udhwitan, and dhyllice to
bodigenne sende, thonne waere gedhuht swilce se sodha geleafa ne asprunge
dhurh Godes mihte, ac of woruldlicere getingnysse. He geceas fisceras
['ae]rdhan dhe h['e] cure caseras, fordhan dhe betere is thaet se casere,
thonne h['e] to Romebyrig becymdh, thaet he wurpe his cynehelm, and
gecneowige aet dhaes fisceres gemynde, thonne se fiscere cneowige aet thaes
caseres gemynde. Caseras h['e] geceas, ac dheah h['e] geendebyrde thone
unspedigan fiscere aetforan dham rican casere. Eft sidhdhan h['e] geceas
dha welegan; ac him waere gedhuht swilce h['i] gecorene waeron for heora
aehtum, gif h['e] ['ae]r ne gecure thearfan. H['e] geceas sidhdhan
woruldlice udhwitan, ac h['i] modegodon, gif he ['ae]r ne gecure tha
ungetogenan fisceras.

Smeagadh nu h['u] Drihten mancynne aetbraed wuldor, thaet h['e] him wuldor
forgeafe. H['e] aetbraed ['u]s ure idele wuldor, thaet h['e] us thaet ece
forgeafe. Ne scealt dhu on dhe silfum wuldrian, ac, swa swa se apostol
cwaedh, "Se dhe wuldrige wuldrige on Gode."

Petrus and Andreas, be Cristes haese, dhaerrihte forleton heora nett, and
him fyligdon. Ne gesawon h['i] dha-gyt hine aenige wundra wyrcan, ne h['i]
naht ne gehyrdon dha-gyt aet his mudhe be m['e]de thaes ecan edleanes, and
h['i] dheah, aefter stemne anre haese, thaet thaet hi haefdon forgeaton.
Fela Godes wundra we habbadh gehyred and eac gesewene; mid manegum
swingelum gel['o]me we sind geswencte, and mid menigfealdum dheowracena
teartnyssum gebregede, and swa-dheah we forseodh Godes haese, and him to
l['i]fes wege fylian nelladh. Nu h['e] sitt on heofonum, mid thaere
menniscnysse gescrydd the h['e] on dhisum l['i]fe gefette, and mynegadh
['u]s be ure gecyrrednysse, thaet we ure dheawas fram leahtrum symle
claension, and be his bebodum gerihtlaecon. Eallunga h['e] underdheodde
dheoda swuran his geoce, h['e] astrehte middangeardes wuldor, and mid
gelomlaecendum hryrum nealaecunge his strecan domes geswuteladh, and
swa-dheah ure modige m['o]d nele sylfwilles {580} forlaetan thaet thaet hit
daeghwomlice forlyst neadunge. Mine gebrodhra, hwilcere tale mage we brucan
on his dome, nu we nelladh bugan fram dhyssere andweardan woruld-lufe,
thurh his beboda, ne we ne synd thurh his swingla gerihtlaehte.

W['e]n is thaet eower sum cwedhe to him sylfum on stillum gedhohtum, Hwaet
forleton has gebrodhru, Petrus and Andreas, the for nean n['a]n dhing
naefdon? ac we sceolon on thisum dhinge heora gewilnunge swidhor asmeagan
thonne heora gestreon. Micel forlaet se dhe him sylfum n['a]n dhing ne
gehylt. Witodlice we healdadh ure aehta mid micelre lufe, and dha dhing the
we nabbadh we secadh mid ormaetre gewilnunge. Micel forl['e]t Petrus and
Andreas, dhadha heora aegdher thone willan to haebbenne eallunga forl['e]t,
and agenum lustum widhs['o]c. Cwydh nu sum mann, Ic wolde geefenlaecan tham
apostolum, the ealle woruld-dhing forsawon, ac ic naebbe n['a]ne aehta to
forlaetenne. Ac God sceawadh thaes mannes heortan, and na his aehta. Ne
h['e] ne teldh h['u] miccle speda we on his lacum aspendon, ac cepdh mid
h['u] micelre gewilnunge we dha l['a]c him geoffrion. Efne nu thas halgan
c['y]pan, Petrus and Andreas, mid heora nettum and scipe him thaet ece
l['i]f geceapodon.

Naefdh Godes rice n['a]nes wurdhes lofunge, ac bidh gelofod be dhaes mannes
haefene. Heofonan rice waes alaeten thisum foresaedum gebrodhrum for heora
nette and scipe, and eft sydhdhan dham rican Zache['o] to healfum daele his
aehta, and sumere wudewan to ['a]num feordhlinge, and sumum menn to anum
waeteres drence. Ic wene thaet thas word ne sind eow full cudhe, gif we
h['i] openlicor eow ne onwreodh. "Zach['e]us waes sum rice mann, and cepte
thaes Haelendes faer, and wolde geseon hwilc h['e] waere; ac he ne mihte
for dhaere menigu dhe him mid ferde, fordhan dhe h['e] waes scort on
waestme. Tha for['a]rn h['e] dham Haelende, and stah uppon an treow, thaet
he hine geseon mihte. Crist dha beseah upp widh thaes rican, and cwaedh,
Zach['e]e, st['i]h ardlice ad['u]n, fordhan dhe me gedafenadh thaet ic nu
to-daeg the gecyrre. Zach['e]us dha swyftlice of dham treowe alihte, and
hine blissigende underfeng." Thadha Zach['e]us Crist {582} geladhod haefde,
dha ast['o]d he aetforan him, and him anmodlice to cwaedh, "Drihten, efne
ic todaele healfne d['ae]l minra g['o]da dhearfum, and swa hwaet swa ic mid
f['a]cne berypte, thaet ic wylle be feowerfealdum forgyldan." Drihten him
to cwaedh, "Nu to-daeg is dhisum hirede hael gefremmed, fordhan dhe he is
Abrahames ofspring. Ic com to secenne and to gehaelenne thaet the on
mancynne losode." Tha haefde Zacheus beceapod heofonan rice mid healfum
d['ae]le his aehta: dhone otherne dael he heold to dhy thaet h['e] wolde
tham be feowerfealdum forgyldan, the h['e] ['ae]r unrihtlice bereafode.

Eft, "Aet sumum saele gesaet se Haelend binnan dham temple on Hierusalem,
aetforan dham madhm-huse, and beheold h['u] thaet folc heora aelmyssan
wurpon into dham madhm-huse, and dha fela rican brohton micele dhing. Tha
com dhaer an earm wudewe, and geoffrode Gode aenne feordhling. Drihten dha
cwaedh to his leorning-cnihtum, Ic secge eow to sodhan, thaet theos earme
wydewe brohte maran l['a]c thonne aenig dhyssera riccra manna. H['i] ealle
sealdon thone dael heora speda the him gedhuhte, ac dheos wydewe ealne hire
bigleofan mid estfullum mode geoffrode." Tha haefde seo earme wudewe mid
lytlum feo, thaet is, mid ['a]num feordhlinge, thaet ece l['i]f geceapod.

Se Haelend cwaedh on sumere stowe to his apostolum, "Sodh ic eow secge, Swa
hw['a] swa syldh ceald waeter drincan anum thurstigan menn dhaera dhe on me
gelyfadh, ne bidh his m['e]d forloren." Mine gebrodhra, scrutniadh nu dha
mid h['u] w['a]clicum wurdhe Godes rice bidh geboht, and h['u] deorwurdhe
hit is to geagenne. Se ceap ne maeg widh n['a]num sceatte beon geeht, ac
h['e] bidh aelcum men gelofod be his agenre h['ae]fene.

We raedadh on Cristes acennednysse thaet heofonlice englas waeron gesewene
bufan dham acennedan cilde, and h['i] dhisne l['o]fsang mid micclum dreame
gesungon, "Gloria in excelsis Deo, and in terra pax hominibus bone
uoluntatis:" thaet is on urum gereorde, "Sy wuldor Gode on heannyssum, and
on eordhan sibb dham mannum dhe synd g['o]des willan." Ne {584} bidh n['a]n
l['a]c Gode swa gecweme swa se g['o]da willa. Gif hw['a] ne mage dhurhteon
tha speda thaet h['e] gesewenlice l['a]c Gode offrige, h['e] offrige dha
ungesewenlican, thaet is, se g['o]da willa, the dha eordhlican sceattas
['u]nwidhmetenlice oferstihdh. Hwaet is g['o]d willa buton g['o]dnys, thaet
he odhres mannes ungelimp besargige, and on his gesundfulnysse faegnige,
his freond na for middangearde, ac for gode lufige; his feond mid lufe
forberan, n['a]num gebeodan thaet him sylfum ne licige, his nextan neode be
his mihte gehelpan, and ofer his mihte wyllan? Hwaet is aenig l['a]c widh
thisum willan, dhonne seo sawul h['i] sylfe Gode geoffradh on weofode hire
heortan? Be dhisum cwaedh se sealm-scop, "In me sunt, Deus, uota tua, quae
reddam laudationes tibi:" "God Aelmihtig, on me synd thine beh['a]t, tha ic
dhe forgylde dhurh h['e]runga." Swilce h['e] openlice cwaede, Theah dhe ic
naebbe dha uttran l['a]c dhe to offrigenne, ic gem['e]te swa-theah on me
sylfum hwaet ic lecge on weofode thinre herunge; fordhan dha thu ne leofast
be ['u]re sylene, ac dhu bist swidhor gegladod on offrunge ure heortan. Ne
maeg dheos offrung beon on dhaere heortan dhe mid gytsunge odhdhe ['a]ndan
gebysgod bidh, fordhan dhe h['i] dhwyriadh widh thone g['o]dan willan, and
swa hradhe swa h['i] thaet m['o]d hreppadh, swa gewit se g['o]da willa:
fordhi noldon tha halgan bydelas n['a]n dhing on dhyssere worulde mid
gitsunge gewilnian, ne n['a]ne synderlice aehta habban, to dhy thaet h['i]
mihton butan ['a]ndan inweardlice him betwynan lufian.

Witodlice dhas apostolas geseah se witega Isaias towearde, dhadha he thurh
Godes Gast cwaedh, "Hwaet sind thas the her fleogadh swa swa wolcnu, and
swa swa culfran to heora eh-dhyrlum?" Se witega h['i] geseah dha eordhlican
haefene forseon, and mid heora mode heofonum genealaecan, and on lifes
wordum genihtsumian, on wundrum sc['i]nan, and gec['i]gde h['i] culfran,
and fleogende wolcnu. Ure eh-dhyrla sind ure eagan, thurh dha besceawadh
ure sawul swa hwaet swa heo widhutan gewilnadh. Culfre is bilewite nyten,
and fram geallan biternysse aelfremed. Sodhlice dha halgan apostolas waeron
swilce {586} culfran aet heora eh-dhyrlum, dhadha h['i] n['a]n dhing on
thisum middangearde ne gewilnodon, ac h['i] ealle dhing bilewitlice
sceawodon, and naeron mid gecnyrdnysse aeniges reaflaces getogene to dham
dhe hi widhutan sceawodon. Se dhe thurh reaflac gewilnadh dha dhing the
h['e] mid his eagum widhutan sceawadh, se is glida, na culfre aet his
eh-dhyrlum.

We habbadh nu dhyses godspelles traht be daele oferurnen, nu wylle we eow
secgan dha get['a]cnunge dhaera feowera apostola namena, the Crist aet
fruman geceas. Eornostlice Simon is gereht 'gehyrsum,' and Petrus
'oncnawende,' Andreas 'dhegenlic,' Iacob is gecweden 'forscrencend,' and
Iohannes 'Godes gifu:' thas get['a]cnunge sceal gehwilc cristen mann on his
drohtnunge eallunga healdan. Petrus waes gec['i]ged Simon ['ae]r his
gecyrrednysse, ac Crist hine gehet Petrus, thaet get['a]cnadh,
'oncnawende,' fordhan dhe he oncneow Crist mid sodhum geleafan, thadha he
cwaedh, "thu eart Crist, dhaes lifigendan Godes Sunu." Untwylice se dhe God
rihtlice oncnaewdh, and him gehyrsumadh, he hylt on his drohtnunge thyssera
twegra namena get['a]cnunge. Gif he dhegenlice, for Godes naman,
earfodhnysse forberdh, and werlice deofles costnungum widhstent, dhonne
gefyldh h['e] on his dheawum Andrees get['a]cnunge, the is gereht
'dhegenlic.' Iacob is gecweden 'forscrencend,' and se bidh unleas
forscrencend, the mid gleawnysse his flaesclican leahtras, and deofles
tihtinge forscrencdh. Iohannes is gecweden 'Godes gifu.' Se bidh gelimplice
Godes gifu gec['i]ged, the dhurh g['o]de geearnunga Godes gife begyt, to
dhi thaet h['e] his beboda geornlice gefylle.

PASSIO EJUSDEM.

Se apostol Andreas, aefter Cristes dhrowunge, ferde to dham lande the is
geh['a]ten Achaia, and dhaer bodade Drihtnes geleafan and middangeardes
alysednysse dhurh his dhrowunge. Tha wolde Egeas, sum waelhreow dema, his
bodunge adwaescan, and dha cristenan geneadian to dham deofellicum
biggengum. Andreas {588} him cwaedh to, "The gedafenode, nu dhu manna dema
eart, thaet thu oncneowe dhinne Deman, dhe on heofonum is, and hine
wurdhodest, sedhe is sodh God, and dhin m['o]d awendest fram dham leasum
godum." Egeas him andwyrde, "Eart dhu Andreas, the towyrpst ura goda
tempel, and tihtst dhis mennisce to dhaere ydelan l['a]re dhe Romanisce
ealdras awurpon, and adwaescan heton?" Andreas him andwyrde, "Romanisce
ealdras gyt ne oncneowon Godes sodhfaestnysse, h['u] Godes Sunu to mannum
c['o]m, and taehte thaet thas deofolgyld, the ge begadh, ne synd na godas,
ac synd dha wyrstan deoflu, manncynna fynd, dhe thaet mannum taecadh h['u]
hi dhone Aelmihtigan God gremion, and h['e] h['i] dhonne forl['ae]t, and se
deofol h['i] gebysmradh swa lange, odhthaet h['i] gewitadh of heora
lichaman scyldige and nacode, naht mid him ferigende buton synna anum."
Egeas cwaedh, "Thas synd ydele word. Witodlice dha eower Haelend dhas
w['o]rd bodade, tha gefaestnodon Iudei hine on rode gealgan." Andreas him
andwyrde, "Eala gif dhu witan woldest thaere halgan rode gerynu, mid h['u]
sceadwisre lufe manncynna Ealdor, for ure edstadhelunge thaere rode gealgan
underfeng, na geneadod, ac sylfwilles." Egeas saede, "H['u]meta segst dhu
sylfwilles, dhadha he waes belaewed, and be dhaera Iudeiscra bene, thurh
dhaes ealdormannes cempan ahangen?" Andreas andwyrde, "Fordhi ic cwaedh
sylfwilles, fordhan dhe ic waes samod mid him dhadha he fram his
leorning-cnihte belaewed waes, and h['e] on ['ae]r his dhrowunge us
fores['ae]de, and thaet he wolde on dham thriddan daege of deadhe arisan:
cwaedh thaet he haefde mihte his sawle to syllenne, and mihte h['i] eft to
onfonne." Egeas cwaedh, "Ic wundrige dhe snoterne wer, thaet dhu dhyssere
l['a]re fylian wylt, swa h['u] swa hit gewurde, sylfwilles odhdhe neadunge,
thaet h['e] on rode gefaestnod waere." Andreas him andwyrde, "Micel is
dhaere rode gerynu, dha ic dhe geopenige, gif dhu me gehyran wylt." Egeas
saede, "Hit ne maeg sodhlice beon ges['ae]d gerynu, ac wite." Andreas
cwaedh, "Thaet sylfe wite thu ongytst beon gerynu mancynnes {590}
edniwunge, gif dhu gedhyldelice me gehyran wylt." Egeas andwyrde, "Ic dhe
gedhyldelice gehyre, ac gif dhu me ne gehyrsumast, dhu scealt onfon dhaere
ylcan rode gerynu on dhe sylfum." Andreas him andwyrde, "Gif ic me ondrede
thaere rode gealgan, thonne nolde ic dhaere rode wuldor bodian." Egeas
saede, "Thin gewitlease spraec bodadh rode wite to wuldre, fordhan dhe dhu
thurh dyrstignysse the ne ondraetst deadhes wite." Andreas andwyrde, "Na
dhurh dyrstignysse, ac dhurh geleafan ic me ne ondraede deadhes wite.
Rihtwisra manna deadh is deorwyrdhe, and synfulra manna deadh is forcudh."
Egeas saede, "Buton dhu offrige l['a]c urum aelmihtigum godum, on dhaere
ylcan rode dhe dhu herast ic dhe hate gewaehtne afaestnian." Andreas him
cwaedh to, "Daeghwomlice ic offrige mine l['a]c dham Aelmihtigan Gode,
sedhe ana is sodh God. Na hlowendra fearra flaesc, odhdhe buccena bl['o]d,
ac ic offrige daeghwomlice on weofode thaere halgan rode thaet ungewemmede
lamb, and hit dhurhwunadh ansund and cucu sydhdhan eal folc his flaesc et,
and his bl['o]d drincdh." Egeas befr['a]n, "H['u] maeg thaet swa
gewurdhan?" Andreas him andwyrde, "Gif dhu leornian wille h['u] thaet
gewurdhan maege, thonne undernim dhu leorning-cnihtes h['i]w, thaet thu
dhas gerynu leornian maege." Egeas saede, "Ic wille mid tintregum aet dhe
ofgan dhises dhinges insiht." Se halga apostol andwyrde, "Ic wundrige
dhearle dhin, h['u]meta thu sy to swa micelre stuntnysse gehworfen, thaet
dhu wenst me for tintregum dhe geopenian dha godcundan gerynu. Thu
gehyrdest dhaere halgan offrunge gerynu; nu, gif dhu gelyfst thaet Crist,
Godes Sunu, sedhe waes on rode ahangen, sy sodh God, thonne geopenige ic
dhe h['u] thaet l['a]mb on his rice dhurhwunadh ansund and ungewemmed,
sydhdhan hit geoffrod bidh, and his flaesc geeten, and his bl['o]d
gedruncen. Gif dhu dhonne gelyfan nelt, ne becymst dhu naefre to insihte
thyssere sodhfaestnysse."

Hwaet dha, Egeas hine gebealh, and het sceofan thone apostol on sweartum
cwearterne. Thaer com dha micel menigu ealre dhaere scire to dham
cwearterne, and woldon Egeam acwellan, {592} and alaedan dhone apostol of
dham cwearterne. Dha cwaedh Andreas to ealre dhaere menigu, "Mine
gebrodhra, ne astyrige ge dhone stillan Drihten to aenigre yrsunge mid
eowerum anginne. Ure Haelend waes bel['ae]wed, and he haefde gedhyld: he ne
fl['a]t ne ne hrymde, ne n['a]n mann his stemne on straetum ne gehyrde.
Habbadh eow nu stilnysse and sibbe, and ne hremmadh minne martyrdom, ac
swidhor gearciadh eow sylfe swa swa Godes cempan, thaet ge mid ['u]nforhtum
m['o]de ealle dheowracan and lichamlice wita dhurh gedhyld oferswydhon. Gif
aenig ['o]ga is to ondraedenne, thonne is se to ondraedenne the naenne ende
naefdh. Witodlice mannes ege is smice gel['i]c, and hraedlice, thonne h['e]
astyred bidh, fordwindh. Tha s['a]rnyssa on dhyssere worulde odhdhe h['i]
sind leohte and acumenlice, odhdhe h['i] sind swaere, and hraedlice dha
sawle ['u]t adraefadh. Tha s['a]rnyssa dhe on dhaere towerdan worulde
yfelum gegearcode synd, tha beodh ece; dhaer bidh daeghwomlice w['o]p, and
wanung, and heofung, and endeleas cwylming, to dham on['e]t Egeas
unforwandodlice. Beodh swydhor gearwe to dham thaet ge dhurh hwilwendlice
gedreccednysse becumon to dham ecum gefean, thaer ge symle blissiadh,
blowende and mid Criste rixigende."

Thadha se apostol dhyllice word tham folce geond ealle tha niht laerde, dha
on daegrede sende Egeas to dham cwearterne, and het him laedan to thone
halgan apostol, and cwaedh, "Ic wende thaet thu on nihtlicere smeagunge
sceoldest dhin m['o]d fram dwaesnysse awendan, and geswican dhaere herunge
thines Cristes, thaet dhu mihtest mid ['u]s lifes gefean brucan. Dyslic
bidh thaet man sylfwilles to rode gealgan efste, and hine sylfne to
tintregum asende." Andreas andwyrde, "Blisse ic maeg mid the habban, gif
dhu on Crist gelyfst, and dhine deofolgild forlaetst. Crist me sende to
dhyssere scire, on dhaere ic him gestrynde unlytel folc." Egeas cwaedh,
"Fordhi ic dhreatige dhe to ura goda offrunge, thaet dhis folc dhe dhu
bepaehtest forleton dha idelnysse dhinre l['a]re, thaet h['i] urum godum
geoffrian magon dhancwurdhe onsaegednysse. Ne bel['a]f n['a]n ceaster on
eallum dhisum earde, on dhaere the naeron ure goda templa forlaetene, {594}
and nu sceal eft beon ge-edstadhelod ura goda biggeng dhurh dhe, thaet
h['i] magon beon [on] dhe gegladode, and dhu on urum freondscipe beon mage.
Gif dhu this nelt, dhonne scealt dhu, for ware ura goda, mislice wita
dhrowian, and sydhdhan on rode-gealgan, dhe dhu herodest, hangigende
ateorian." Se apostol him andwyrde, "Thu deadhes bearn, geh['y]r me, and
dhu ceaf, ecum ontendnyssum gegearcod, geh['y]r me, Godes dheowan, and
Haelendes Cristes apostol. Odh this ic spraec dhe lidhelice to, thaet thu
mid gesceade dhone sodhan geleafan oncneowe; ac nu dhu dhurhwunast on
dhinre sceamleaste, and wenst thaet ic sceole for dhinum dheowracum
forhtian. Swa hwaet swa dhe is gedhuht gyt m['a]re on tintregum asmea. Swa
micclum ic beo andfengra minum Cyninge, swa micclum swa ic for his naman on
tintregum mid andetnysse thurhwunige."

Tha h['e]t se redha cwellere hine astreccan, and hine seofon sidhon
beswingan; het hine sydhdhan araeran, and cwaedh him to, "Andreas, geh['y]r
me, and awend thinne r['ae]d for agotennysse thines blodes. Gif dhu swa ne
dest, ic do thaet thu losast on rode-gealgan." Se apostol andwyrde, "Ic eom
Cristes dheowa, and ic sceal his rode sigor swidhor wiscan dhonne
ondraedan. Thu sodhlice miht aetberstan tham ecum cwylmingum the dhe synd
gemynte, gif dhu on Crist gelyfst, sydhdhan dhu mine anraednysse
af['a]ndast. Ic me ondraede thin forwyrd, and ic for minre dhrowunge ne eom
gedrefed. Min dhrowung geendadh on ['a]num daege, odhdhe on twam, odhdhe be
dham maestan on thrim; sodhlice dhin cwylming ne maeg binnon dhusend geara
to ende gecuman. Fordhi, earming, ne ge['y]c dhu swidhor thine yrmdha, and
ne onael dhu dhe sylfum thaet ece fyr."

Hwaet dha, Egeas ge['ae]byligd h['e]t hine ah['o]n on rode-hencgene, and
bebead dham cwellerum thaet h['i] hine mid widhdhum handum and fotum on
thaere rode gebundon, thaet he langlice dhrowian sceolde. Tha ['a]rn thaet
cristen folc togeanes dham cwellerum dhe hine to thaere rode laeddon,
clypigende and cwedhende, {596} "Hwaet haefdh thes rihtwisa mann and Godes
freond gefremod, thaet h['e] rode-hengene wyrdhe sy?" Andreas sodhlice baed
thaet folc thaet h['i] his dhrowunge ne geletton. Eode him mid blidhum mode
faegnigende, and thaet folc l['ae]rende. He ofseah dha feorran dha rode the
him gegearcod waes, and clypode mid micelre stemne, dhus cwedhende, "H['a]l
sy dhu, r['o]d, the on Cristes lichaman gehalgod waere, and mid his limum
gefraetwod, swa swa mid meregrotum. Thu haefdest eordhlicne ege, aerdhan
dhe ure Drihten the astige; nu dhu haefst heofonlice lufe, and byst astigen
for behate. Orsorh and blissigende ic cume to dhe, swa thaet dhu me
blissigende underf['o], dhaes leorning-cniht dhe on dhe hangode, fordhan
dhe ic the symle lufode, and ic gewilnode dhe to ymbclyppenne. Eala dhu
g['o]de rod, the wlite and faegernysse of Drihtnes lymum underfenge, dhu
waere gefyrn gewilnod and carfullice gelufod, butan to-forlaetennysse
gesoht, and nu aet nextan minum wilnigendum mode gegearcod. Onfoh me fram
mannum, and ag['i]f me minum L['a]reowe, thaet he dhurh dhe me underfo,
sedhe thurh dhe me alysde."

Aefter dhisum wordum he hine unscrydde, and tham cwellerum his gew['ae]da
betaehte. H['i] dha genealaehton, and hine on dhaere rode ah['o]fon, and
ealne his lichaman mid stearcum widhdhum, swa swa him beboden waes,
gewridhon. Thaer stodon dha m['a] thonne twentig dhusend manna mid Egeas
bredher, samod clypigende, "Unriht wisdom, thaet se halga wer swa
dhrowode." Se halga Andreas sodhlice of dhaere rode gehyrte dhaera
geleaffulra manna m['o]d, tihtende to hwilwendlicum gedhylde, secgende
thaet theos sceorte throwung nis to widhmetenne tham ecan edleane.

Tha betwux dhisum eode eall thaet folc to Egeas botle, ealle samod
clypigende and cwedhende, thaet swa halig wer hangian ne sceolde; sidefull
mann, and mid theawum gefraetwod, aedhele l['a]reow, arfaest and ged['e]fe,
gesceadwis and s['y]fre ne sceolde swa dhrowian, ac sceolde beon alysed
lybbende of dhaere rode; fordhan dhe he ne geswicdh sodh to bodigenne, nu
twegen dagas cucu hangigende. Hwaet dha, Egeas him ondred dha menigu, {598}
and beh['e]t thaet h['e] wolde hine alysan, swa swa h['i] gewilnodon, and
eode fordh mid. Tha befr['a]n se apostol, mid tham dhe he hine geseah,
"Hwaet nu, Egeas, hw['i] come dhu to us? Gif dhu wylt gelyfan gyt on dhone
Haelend, the bidh gemiltsod, swa swa ic dhe beh['e]t. Gif dhu to dhi come
thaet thu me alyse, nelle ic beon alysed lybbende heonon. Nu ic geare geseo
minne sodhan Cyning; ic stande on his gesihdhe to him me gebiddende. Dhin
me ofhrywdh, and thinre yrmdhe, fordhan dhe th['i]n andbidadh thaet ['e]ce
forwyrd. Efst nu, earming, tha hw['i]le dhe dhu aenig dhing miht, dhe-laes
dhe dhu wille thonne dhe forwyrned bidh." Tha woldon hi hine alysan, ac
heora handa astifedon, swa hw['a] swa hreopode tha rode mid handum. Tha
clypode se apostol to Haelendum Criste mid ormaetre stemne, thus biddende,
"Min g['o]da L['a]reow, ne l['ae]t dhu me alysan, buton thu underf['o] aer
minne gast."

Aefter dhisum wordum weardh gesewen leoht micel of heofonum faerlice
cumende to dham apostole, and hine ealne ymbsce['a]n, swa thaet mennisce
eagan hine ne mihton ges['e]on, for dham heofonlican leohte dhe hine
befeng. Thaet leoht dhurhwunode swa for nean ane tide, and Andreas ageaf
his gast on dham leohte, and ferde to Criste samod mid tham leoman, tham is
['a] wuldor geond ealle woruld.

Egeas weardh gelaeht fram atelicum deofle hamwerd be wege, aerdhan dhe
h['e] to h['u]se come, and h['e] dhearle awedde, aworpen to eordhan on
manna gesihdhe the him mid eodon. He gew['a]t dha of worulde waelhreow to
helle, and his brodhor heold thaes halgan Andreas l['i]c mid micelre
arwurdhnysse, thaet h['e] aetwindan moste. Swa micel ['o]ga asprang ofer
eallum dham mennisce, thaet dhaer n['a]n ne bel['a]f dhe ne gelyfde on God.

Thas dhrowunge awriton thaere dheode preostas and dha ylcan diaconas dhe
hit eal gesawon, dhy-laes the hwam twynige thyssere gereccednysse. Uton nu
biddan dhone Aelmihtigan Wealdend, thaet his eadiga apostol ure dhingere
beo, swa swa h['e] wunode his geladhunge bydel. Sy dham Metodan Drihtne
wurthmynt and l['o]f ['a] on ecnysse. Amen we cwedhadh.

NOVEMBER XXX.

THE NATIVITY OF ST. ANDREW THE APOSTLE.

Ambulans Jesus juxta mare Galileae: et reliqua.

Christ on a time went along the Galilean sea, and saw two brothers, Simon,
who was called Peter, and his brother Andrew, etc.

As they before with a net had fished on the sea waves, so Christ caused
them afterwards by his heavenly lore to fish for the souls of men; for they
withdrew the people from fleshly lusts, and from worldly errors to the
stability of the earth of the living, that is, to the eternal country, of
which the prophet, through God's Spirit, said, "I will send my fishers, and
they shall fish for them; my hunters, and they shall hunt them from every
down and from every hill." Fishers and uneducated men the Lord chose to him
for disciples, and so instructed them, that their lore excelled all worldly
wisdom, and they by their preaching inclined emperors and {579} kings to
the true faith. If Jesus had chosen at first eloquent teachers, and sent
worldly philosophers, and the like to preach, then would it have appeared
as if the true faith had not sprung up through God's might, but from
worldly eloquence. He chose fishers ere he chose emperors, because it is
better that the emperor, when he comes to Rome, cast aside his crown, and
kneel at the fisher's memorial, than that the fisher kneel at the emperor's
memorial. Emperors he chose, but yet he ranked the indigent fisher before
the rich emperor. Afterwards he chose the wealthy; but it would have
appeared as if they had been chosen for their possessions, if he had not
previously chosen the needy. He then chose worldly philosophers, but they
would have waxed proud, had he not before chosen the uneducated fishers.

Consider now how the Lord took glory away from mankind, that he might give
them glory. He took from us our vain glory, that he might give us the
eternal. Thou shalt not glory in thyself, but, as the apostle said, "Let
him who glorieth glory in God."

Peter and Andrew, by Christ's behest, straightways left their nets, and
followed him. They had not yet seen him work any wonders, nor had they yet
heard from his mouth of the meed of everlasting reward, and yet, after the
utterance of one command, they forgot that which they had. Many of God's
miracles we have heard of and also seen; by many stripes we are oftentimes
afflicted, and by manifold asperities of threats terrified, and yet we
despise God's behest, and will not follow him to the way of life. Now he
sits in heaven, clothed with the humanity which he fetched in this life,
and admonishes us of our conversion, that we constantly cleanse our lives
from sins, and direct them by his commandments. He has wholly subjected the
necks of nations to his yoke, he has prostrated the glory of the world, and
by frequent destructions manifests the approach of his rigid doom, and,
nevertheless, our proud mind will not {581} voluntarily forsake that which
it loses daily by compulsion. My brothers, what excuse can we use at his
doom, now that we will not turn from this present love of the world,
through his commandments, nor are we corrected by his stripes.

It is to be expected that one of you in his still thoughts say to himself,
What did the brothers, Peter and Andrew, leave, who had almost nothing? but
in this case we should rather consider their desire than their possession.
Much he leaves who holds nothing for himself. Verily we hold our
possessions with great love, and the things which we have not we seek with
infinite desire. Peter and Andrew left much, when both of them wholly left
the will to have, and renounced their own lusts. Some man will now say, I
would imitate the apostles, who despised all worldly things, but I have no
possessions to leave. But God beholds the man's heart, and not his
possessions. He reckons not what great riches we spend in gifts to him, but
observes with how great desire we offer to him our gifts. Behold now these
holy chapmen, Peter and Andrew, with their nets and ship bought for
themselves everlasting life.

God's kingdom has no price of worth, but is priced according to a man's
property. The kingdom of heaven was given to these beforesaid brothers for
their net and ship, and afterwards to the rich Zacchaeus for the half part
of his possessions, and to a widow for one farthing, and to a man for a
drink of water. I imagine that these words will not be quite clear to you,
if we do not explain them to you more openly. "Zacchaeus was a rich man,
and had observed the Saviour's course, and would see who he was; but he
could not for the many that went with him, because he was short of stature.
He then ran before Jesus, and ascended a tree, that he might see him.
Christ then looked up towards the rich man, and said, Zacchaeus, descend
quickly, for it seemeth good to me that I now to-day enter thy dwelling.
Zacchaeus then swiftly alighted from the tree, and received him {583}
rejoicing." When Zacchaeus had invited Christ, he stood before him, and
unhesitatingly said to him, "Lord, behold I distribute the half part of my
goods to the poor, and whatsoever I have robbed by fraud, that I am willing
to compensate fourfold." The Lord said to him, "Now to-day is salvation
accomplished to this household, for he is Abraham's offspring. I come to
seek and to save that which was lost among mankind." Thus had Zacchaeus
bought the kingdom of heaven with the half part of his possessions: the
other part he held to the end that he might indemnify those fourfold whom
he had unjustly bereaved.

Again, "At a time Jesus sat within the temple at Jerusalem, before the
treasury, and beheld how the folk cast their alms into the treasury, and
the many rich brought great things. Then came there a poor widow, and
offered to God one farthing. The Lord then said to his disciples, I say
unto you in sooth, that this poor widow hath brought a greater gift than
any of these rich men. They all gave that part of their riches which seemed
good unto them, but this widow hath offered all her substance with
bountiful mind." Thus had the poor widow bought eternal life with a little
money, that is, with one farthing.

Jesus said in some place to his apostles, "Verily I say unto you, Whosoever
giveth cold water to drink to one thirsty man of those who believe in me,
his meed shall not be lost." My brothers, consider now with how trifling
value God's kingdom is bought, and how precious it is to possess. The
purchase may not be augmented for any treasure, but it will be priced to
every man according to his own property.

We read that at Christ's birth heavenly angels were seen above the born
child, and that they with great delight sung this hymn, "Gloria in excelsis
Deo, and in terra pax hominibus bonae voluntatis:" that is in our tongue,
"Be glory to God in the highest, and on earth peace to those men who are of
good will." No gift is so acceptable to God as good {585} will. If any one
cannot obtain the means of offering a visible gift to God, let him offer an
invisible one, that is, good will, which incomparably excels earthly
treasures. What is good will but goodness, so that he grieves for another
man's misfortune and rejoices in his prosperity; loves his friend not for
the world, but for good; to bear with his foe with love, to command to no
one that which he likes not himself, to help his neighbour's need according
to his power, and to be willing beyond his power? What is any gift in
comparison with this will, when the soul offers itself to God on the altar
of its heart? Of this said the psalmist, "In me sunt, Deus, vota tua, quae
reddam laudationes tibi:" "God Almighty, in me are thy promises, which I
will pay through praises." As if he had openly said, Though I have not
outward gifts to offer unto thee, yet will I find in myself that which I
may lay on the altar of thy praise; for thou livest not by our gift, but
thou art more gladdened by the offering of our hearts. This offering cannot
be in the heart which is occupied with covetousness or envy, for they are
adverse to good will, and as soon as they touch the mind, the good will
departs: therefore the holy preachers would desire nothing in this world
with covetousness, nor have any separate possessions, to the end that they
might without envy inwardly love each other.

Verily the prophet Isaiah saw the apostles to come, when, through the
Spirit of God he said, "Who are these that here fly as clouds, and as doves
to their windows?" The prophet saw them despising earthly possession, and
with their minds approaching to heaven, and abounding in the words of life,
in wonders shining, and called them doves, and flying clouds. Our windows
are our eyes, through which our soul beholds whatsoever it desires without.
A dove is a meek animal, and a stranger to the bitterness of gall. Verily
the holy apostles were as doves at their windows, when they {587} desired
nothing in this world, but they meekly beheld all things, and were not
drawn by desire of any rapine to that which they beheld without. He who by
rapine desires the things that he beholds with his eyes without, is a kite,
not a dove at his windows.

We have now in part run over the exposition of this gospel, now we will say
to you the signification of the names of those four apostles, whom Christ
first chose. Simon is interpreted _obedient_, and Peter _acknowledging_,
Andrew _bold_, James is interpreted _withering_, and John _God's grace_:
this signification every christian man should certainly hold in his life.
Peter was called Simon before his conversion, but Christ called him Peter,
which signifies _acknowledging_, because he acknowledged Christ with true
belief, when he said, "Thou art Christ, the Son of the living God."
Undoubtedly he who rightly acknowledges God, and obeys him, holds in his
life the signification of these two names. If he boldly, for the name of
God, endures hardship, and manfully withstands the temptations of the
devil, then fulfils he in his conduct the signification of Andrew, which is
interpreted _bold_. James is called _withering_, and he is truly withering,
who with prudence withers his fleshly vices, and the instigation of the
devil. John is interpreted _God's grace_. He is aptly called God's grace,
who obtains the grace of God through good deserts, to the end that he may
zealously fulfil his commandments.

PASSION OF THE SAME.

The apostle Andrew, after Christ's passion, went to the land which is
called Achaia, and there preached the faith of the Lord, and the redemption
of the world through his passion. Then Aegeas, a cruel judge, would
suppress his preaching, and force the christians to idolatrous worship.
Andrew said {589} to him, "It were fitting, now thou art a judge of men,
that thou shouldest know thy Judge who is in heaven, and worship him, who
is the true God, and turn thy mind from the false gods." Aegeas answered
him, "Art thou Andrew, who castest down the temples of our gods, and
instigatest this people to the vain doctrine which the Roman senators have
rejected, and ordered to be suppressed?" Andrew answered him, "The Roman
senators know not yet God's truth, how the Son of God came to men, and
taught that these idols which ye worship are not gods, but are the worst
devils, foes of mankind, who teach men how they may exasperate the Almighty
God, and he then forsakes them, and the devil deludes them so long, until
they depart from their bodies guilty and naked, bearing nothing with them
but sins alone." Aegeas said, "These are idle words; for when your Jesus
preached these words, the Jews fastened him on a cross." Andrew answered
him, "O, if thou wouldst know the mystery of the holy cross, with what
discerning love the Prince of mankind received the cross for our
re-establishment, not compelled, but of his own will." Aegeas said, "How
sayest thou of his own will, when he was betrayed, and at the prayer of the
Jews was crucified by the soldiers of the governor?" Andrew answered, "For
this reason I said of his own will, because I was together with him when he
was betrayed by his disciple, and he before his passion foretold it to us,
and that on the third day he would arise from death: he said that he had
power to give his soul, and power to receive it again." Aegeas said, "I
wonder that thou, a sagacious man, wilt follow this doctrine, let it have
been as it might, of his own will or by compulsion, that he was fastened on
a cross." Andrew answered him, "Great is the mystery of the cross, which I
will disclose to thee, if thou wilt hear me." Aegeas said, "It cannot truly
be called a mystery, but a punishment." Andrew said, "That same punishment
thou wilt understand to be the mystery of the {591} renovation of mankind,
if thou wilt patiently hear me." Aegeas answered, "I will hear thee
patiently, but if thou obeyest me not, thou shalt receive the same mystery
of the cross in thyself." Andrew answered him, "If I feared the cross, then
would I not preach the glory of the cross." Aegeas said, "Thy witless
speech preaches the punishment of the cross as a glory, because through
audacity thou dreadest not the punishment of death." Andrew answered, "Not
through audacity, but through faith I dread not the punishment of death.
The death of righteous men is precious, and the death of sinful men is
execrable." Aegeas said, "Unless thou offerest gifts to our almighty gods,
on the same cross which thou praisest I will order thee afflicted to be
fastened." Andrew said to him, "Daily I offer my gift to the Almighty God,
who alone is the true God. Not flesh of lowing oxen, or blood of bucks, but
I offer daily on the altar of the holy cross the undefiled lamb, and it
continues sound and living after all folk have eaten its flesh, and drunk
its blood." Aegeas asked, "How can that so be?" Andrew answered him, "If
thou wilt learn how that can be, take a disciple's form, that thou mayest
learn this mystery." Aegeas said, "I will with torments extort from thee an
insight into this matter." The holy apostle answered, "I wonder greatly at
thee, how thou art turned to such great folly, that thou imaginest that for
torments I will disclose to thee the divine mystery. Thou hast heard the
mystery of the holy offering; now, if thou believest that Christ, the Son
of God, who was hanged on a cross, is true God, then will I disclose to
thee how the lamb continues sound and undefiled in its kingdom, after it is
offered, and its flesh eaten, and its blood drunken. But if thou wilt not
believe, thou wilt never come to an insight of this truth."

Hereupon Aegeas was wroth, and ordered the apostle to be thrust into a
swart prison. There came then a great multitude of all the province to the
prison, and would slay Aegeas, {593} and lead the apostle from the prison.
Then said Andrew to all the multitude, "My brothers, excite not the
peaceful Lord to any anger with your design. Our Saviour was betrayed, and
he had patience: he strove not, nor cried, nor did any man hear his voice
in the streets. Have now quiet and peace, and hinder not my martyrdom, but
rather prepare yourselves, as God's soldiers, that ye with fearless mind
may overcome all threats and bodily torments by patience. If any terror is
to be dreaded, then is that to be dreaded which has no end. Verily awe of
man is like smoke, and quickly, when it is agitated, vanishes. The pains in
this world are either light and bearable, or they are heavy, and quickly
drive out the soul. The pains which in the world to come are prepared for
the evil, will be eternal; there will be daily weeping, and wailing, and
groaning, and endless torment, to which Aegeas fearlessly hastens. Be
rather ready, that through transitory tribulation ye may come to the
eternal joy, where ye will ever rejoice, blooming and reigning with
Christ."

When the apostle had through all the night taught the folk in such words,
Aegeas sent to the prison at dawn, and ordered the holy apostle to be led
to him, and said, "I weened that thou in nightly meditation wouldst turn
thy mind from folly, and cease from the praise of thy Christ, that thou
mightest with us enjoy the delights of life. It is foolish that a man
should hurry wilfully to the cross, and send himself to torments." Andrew
answered, "Joy I may have with thee, if thou wilt believe in Christ and
abandon thy idolatry. Christ sent me to this province, in which I have
gained him no little folk." Aegeas said, "Therefore do I force thee to
offer to our gods, that this folk, whom thou hast deceived, may forsake the
vanity of thy lore, that they may offer to our gods a grateful sacrifice.
Not a city has remained in all this country in which the temples of our
gods have not been forsaken, {595} and now the worship of our gods shall be
again established through thee, that they may be gladdened in thee, and
that thou mayst be in our friendship. If thou wilt not this, then shalt
thou, for the security of our gods, suffer divers torments, and afterwards
perish, hanging on the cross which thou hast praised." The apostle answered
him, "Thou child of death, hear me, and thou chaff, prepared for
everlasting kindling, hear me, God's servant, and apostle of Jesus Christ.
Until now I have spoken to thee meekly, that thou with reason mightest
acknowledge the true belief; but now thou persistest in thy shamelessness,
and weenest that I shall fear for thy threats. Devise whatsoever appears to
thee yet greater in torments. By so much the more acceptable I shall be to
my King by as much as I for his name shall with profession continue in
torments."

Then the cruel murderer ordered him to be stretched out, and scourged seven
times; he afterwards ordered him to be raised, and said to him, "Andrew,
hear me, and change thy resolve for the shedding of thy blood. If thou
doest not so, I will cause thee to perish on the cross." The apostle
answered, "I am Christ's servant, and I shall rather wish than dread the
triumph of his cross. But thou mayst escape from the eternal torments that
are designed for thee, if thou wilt believe in Christ, after thou shalt
have tried my steadfastness. I dread thy destruction, and for my suffering
I am not afflicted. My suffering will end in one day, or in two, or at most
in three; but thy torment cannot come to an end within a thousand years.
Therefore, miserable, increase not more thy miseries, and kindle not for
thyself the everlasting fire."

Hereupon Aegeas exasperated ordered him to be hanged on a cross, and
commanded the executioners to bind him on the cross with withies hands and
feet, that he might slowly suffer. Then the christian folk ran towards the
executioners who led him to the cross, crying and saying, "What has this
{597} righteous man and friend of God perpetrated, that he is worthy of the
cross?" But Andrew besought the folk not to hinder his suffering. He went
with them rejoicing blithe of mind, and instructing the folk. He saw then
from afar the cross which was prepared for him, and cried with a loud
voice, thus saying, "Hail be to thee, cross, which wast hallowed by the
body of Christ, and with his limbs adorned as with pearls. Thou hadst
earthly awe before our Lord ascended thee; now thou hast heavenly love, and
art ascended for promise. Cheerful and rejoicing I come to thee, that thou
mayst joyfully receive me the disciple of him who hung on thee, for I have
ever loved thee, and I have desired to embrace thee. O thou good cross,
which didst receive beauty and fairness from the limbs of the Lord, thou
hast been of old desired and carefully loved, without intermission sought
by, and now at last prepared for my longing mind. Receive me from men, and
give me to my Teacher, that he through thee receive me, who through thee
hath redeemed me."

After these words he unclothed himself, and delivered his weeds to the
executioners. They then approached, and raised him on the cross, and bound
all his body with strong withies, as they had been commanded. There stood
more than twenty thousand men with Aegeas's brother, together crying,
"Unjust wisdom, that the holy man should thus suffer." But the holy Andrew
from the cross cheered the minds of those faithful men, stimulating them to
temporary patience, saying that this short suffering is not to be compared
with the everlasting reward.

Then in the meanwhile all the folk went to the house of Aegeas, all crying
together and saying, that so holy a man ought not to hang; a man strict of
conduct, adorned with pure morals, a noble teacher, pious and meek,
discreet and sober, ought not so to suffer, but should be loosed living
from the cross; for he ceases not from preaching truth, now hanging two
days alive. Hereupon Aegeas feared the multitude, and {599} promised that
he would release him as they desired, and went forth with them. Then the
apostle, when he saw them, asked, "How now, Aegeas, why comest thou to us?
If thou wilt yet believe in Jesus, thou shalt have mercy, as I promised
thee. If thou comest to release me, I will not be released hence living.
Now I already see my true King; I stand in his sight praying to him. For
thee and thy misery I grieve, for eternal perdition awaits thee. Hasten
now, wretch, while thou canst do anything, lest thou desire when it is
forbidden thee." They would then release him, but their hands stiffened,
whosoever touched the cross with hands. Then the apostle, with loudest
voice, cried to Jesus Christ, thus praying, "My good Master, let me not be
released, but do thou first receive my spirit."

After these words a great light was seen suddenly coming from heaven to the
apostle, and illumined him all around, so that human eyes might not see him
for the heavenly light that surrounded him. The light continued nearly an
hour, and Andrew gave up his ghost in that light, and went to Christ
together with that beam, to whom is ever glory throughout all the world.

Aegeas was seized by the horrid devil on the way homeward, before he came
to his house, and he became exceedingly frantic, being cast to the earth in
the sight of the men who went with him. He then departed from the world
bloodthirsty to hell, and his brother held the corpse of the holy Andrew
with great reverence, that he might enwrap it. So great awe sprang up over
all that people, that not one there remained who believed not in God.

The priests of that nation, and the same deacons who saw it all, recorded
this passion, lest any one should doubt concerning this narrative. Let us
now pray to the Almighty Ruler, that his apostle may be our intercessor, as
he had been the preacher of his church. Be to the Lord Creator honour and
praise ever to eternity. Amen we say.

* * * * *

{600} DOMINICA PRIMA IN ADUENTUM DOMINI.

Thyses daeges thenung, and dhyssere tide maerdh sprecadh embe Godes
to-cyme. Theos t['i]d odh midne winter is gecweden, ADUENTUS DOMINI, thaet
is DRIHTNES TO-CYME. His to-cyme is his menniscnys. He com to us dhadha he
genam ure gecynd to his Aelmihtigan Godcundnysse, to dhi thaet h['e] us
fram deofles anwealde alysde.

Nu stent se gewuna on Godes geladhunge, thaet ealle Godes dheowan on
cyrclicum dhenungum, aegdher ge on halgum raedingum ge on gedremum
lofsangum, dhaera witegena gyddunga singallice on thyssere tide reccadh.
Tha witegan, thurh Godes Gast, witegodon Cristes to-cyme dhurh
menniscnysse, and be dham manega bec setton, dha dhe we nu oferraedadh aet
Godes dheowdome aetforan his gebyrd-tide, him to wurdhmynte, thaet he ['u]s
swa mildheortlice geneosian wolde. Crist com on dham timan to mancynne
gesewenlice, ac he bidh aefre ungesewenlice mid his gecorenum theowum, swa
swa he sylf beh['e]t, thus cwedhende, "Efne ic beo mid eow eallum dagum,
odh thissere worulde gefyllednysse." Mid dhisum wordum he geswutelode thaet
aefre beodh, odh middangeardes geendunge, him gecorene menn, dhe thaes
wyrdhe beodh thaet h['i] Godes wununge mid him habban moton.

Tha halgan witegan witegodon aegdher ge dhone aerran to-cyme on dhaere
acennednysse, and eac dhone aeftran aet dham micclum dome. We eac, Godes
dheowas, getrymmadh urne geleafan mid thyssere tide thenungum, fordhan dhe
we on urum lofsangum geandettadh ure alysednysse thurh his aerran to-cyme,
and we ['u]s sylfe m['a]niadh thaet we on his aeftran to-cyme gearwe beon,
thaet we moton fram dham dome him folgian to dham ecan l['i]fe, swa swa
h['e] us beh['e]t. Be dhyssere tide maersunge spraec se apostol Paulus on
dhyssere pistol-raedinge to Romaniscum leodum, and eac to eallum
geleaffullum mannum, thus m['a]nigende, "Mine gebrodhra, wite ge thaet nu
is tima ['u]s of slaepe {602} to arisenne: ure h['ae]l is gehendre thonne
we gelyfdon. Seo niht gew['a]t, and se daeg genealaehte. Uton awurpan
dheostra weorc, and beon ymbscrydde mid leohtes waepnum, swa thaet we on
daege arwurdhlice faron; na on oferaetum and druncennyssum, na on
forliger-beddum and unclaennyssum, na on geflite and ['a]ndan; ac beodh
ymbscrydde thurh Drihten Haelend Crist."

Se apostol ['u]s awrehte thaet we of slaepe ure asolcennysse and
ungeleaffulnysse aet sumon saele arison, swa swa ge on dhyssere andwerdan
r['ae]dinge gehyrdon. "Mine gebrodhra, wite ge thaet nu is tima ['u]s of
slaepe to arisenne." Witodlice ne gedafenadh ['u]s thaet we symle hnesce
beon on urum geleafan, swa swa dhas merwan cild, ac we sceolon onettan to
fulfremedre gedhincdhe, thurh gehealdsumnysse Godes beboda. We sceolon
asceacan dhone sleacan sl['ae]p us fram, and deofles weorc forl['ae]tan,
and g['a]n on leohte, thaet is, on godum weorcum. Gefyrn scean leoht
ingehydes geond eordhan ymbhwyrft, and forwel menige scinadh on
sodhfaestnysse wege, tha dhe faradh dhurh godspellic sidhfaet to dhaes ecan
lifes gefean. Efne nu "ure hael is gehendre thonne we gelyfdon." Thurh
dheonde ingehyd and g['o]dne willan, anum gehwilcum is hael gehendre dhonne
him waere dhadha h['e] aet fruman gelyfde, and fordhi h['e] sceal symle
gedheon on daeghwomlicere gecnyrdnysse, swa swa se sealm-sc['o]p cwaedh be
Godes gecorenum, "Tha halgan faradh fram mihte to mihte."

Eac is gehwilcum men his endenexta daeg near and near; and se gemaenelica
d['o]m daeghwomlice genealaehdh, on dham underfehdh anra gehwilc be dham
dhe h['e] geearnode on lichaman, swa g['o]d swa yfel. Uton fordhi aelc yfel
forfleon, and g['o]d be ure mihte gefremman, thy-l['ae]s dhe we dhonne
willon dhonne we ne magon, and we dhonne fyrstes biddon dhonne us se deadh
to fordhsidhe geneadadh. "Seo niht gew['a]t, and se daeg genealaehte."
H['e]r asette se apostol niht for dhaere ealdan nytennysse, dhe rixode
geond ealne middangeard ['ae]r Cristes to-cyme; ac he toscoc dha dwollican
nytennysse dhurh onlihtinge his {604} andwerdnysse, swa swa se beorhta daeg
todraefdh tha dimlican theostru dhaere sweartan nihte. Deofol is eac niht
gecweden, and Crist daeg, sedhe us mildheortlice fram deofles dheostrum
alysde, and us forgeaf leoht ingehydes and sodhfaestnysse. "Uton awurpan
theostra weorc, and beon ymbscrydde mid leohtes waepnum, swa thaet we on
daege arwurdhlice faron." Uton awurpan dhurh andetnysse and behreowsunge
tha fordhgewitenan yfelu, and uton heonon-fordh stranglice widhstandan
deofles tihtingum, swa swa se ylca apostol on odhre stowe his underdheoddan
m['a]node, "Widhstandadh tham deofle, and he flihdh fram eow; genealaecadh
Gode, and he genealaehdh to eow." Leohtes waepna synd rihtwisnysse weorc
and sodhfaestnysse. Mid dham waepnum we sceolon beon ymbscrydde, swa thaet
we on daege arwurdhlice faron. Swa swa daeges leoht forwyrndh gehwilcne to
gefremmenne thaet thaet seo niht gedhafadh, swa eac sodhfaestnysse ingehyd,
thaet is, gedhoht ures Drihtnes willan, ['u]s ne gedhafadh m['a]ndaeda to
gefremmenne.

Symle we beodh fram Gode gesewene, aegdher ge widhutan ge widhinnan; thi
sceal eac gehw['a] sedhe ford['e]med beon nele eallunga warnian thaet h['e]
Godes beboda ne forg['ae]ge, na on ofer['ae]tum and druncennyssum. We
sceolon habban gastlice gereordunge, swa swa se ylca apostol dhisum wordum
taehte, "Thonne ge eow to gereorde gaderiadh, haebbe eower gehwilc halwende
l['a]re on mudhe, and sealm-boc on handa." Druncennys is cwylmbaere dhing,
and galnysse antimber. Salomon cwaedh, "Ne bidh n['a]n dhing digle thaer
dhaer druncennys rixadh." On odhre stowe beweop se ylca apostol
ungemetegodra manna l['i]f, dhus cwedhende, "Heora w['a]mb is heora God,
and heora ende is forwyrd, and heora wuldor on gescyndnysse." Na on
forliger-beddum and on unclaennyssum, ac beo arwyrdhe sinscipe betwux
gelyfedum mannum, swa thaet furdhon n['a]n forliger ne unclaennyss ne sy
genemned on Godes geladhunge; na on geflite and ['a]ndan. Crist cwaedh be
gesibsumum mannum, thaet hi sind Godes bearn g['e]cigede, and witodlice dha
geflitfullan sind deofles lyma. Se yfela secdh symle ceaste, and {606}
waelhreaw engel bidh asend togeanes him. Anda is derigendlic leahter, and
aefre bidh se nidhfulla wunigende on gedrefednysse, fordhan dhe se ['a]nda
ablent his m['o]d, and aelcere gastlicere blisse benaemdh. Thurh ['a]ndan
bepaehte se deofol thone frumsceapenan mann, and se nidhfulla is thaera
deofla daelnimend. Seo sodhe sibb afligdh ungedhwaernysse, and dhaes modes
digelnysse onliht, and witodlice se ['a]nda gemenigfylt yrsunge.

Se apostol beleac thisne pistol mid thisum wordum, "Ac beodh ymbscrydde
dhurh Drihten Haelend Crist." Ealle dha dhe on Criste beodh gefullode,
h['i] beodh mid Criste ymbscrydde, gif hi dhone cristendom mid rihtwisnysse
weorcum geglengadh. Dhas gewaedu awr['a]t se ylca apostol swutellicor on
odhre stowe, dhus cwedhende, "Ymbscrydadh eow, swa swa Godes gecorenan, mid
mildheortnysse and mid welwillendnysse, mid eadmodnysse, mid
gemetfaestnysse, mid gedhylde, and habbadh eow, toforan eallum dhingum, dha
sodhan lufe, seodhe is b['e]nd ealra fulfremednyssa; and Cristes sib
blissige on eowrum heortum, on dhaere ge sind gec['i]gede on anum lichaman.
Beodh thancfulle, and Godes word wunige betwux eow genihtsumlice, on eallum
wisdome taecende and tihtende eow betwynan, on sealmsangum and gastlicum
l['o]fsangum, singende mid gife Godes on eowrum heortum. Swa hwaet swa ge
dodh on worde odhdhe on weorce, dodh symle on Drihtnes naman, thancigende
dham Aelmihtigan Faeder dhurh his Bearn, the mid him symle on ['a]nnysse
thaes Halgan Gastes wunadh."

Uton fordhi us gearcian mid thisum foresaedum reafum, be dhaes apostoles
mynegunge, thaet we to dhaere wundorlican gebyrd-tide ures Drihtnes mid
freolslicere dhenunge becumon, tham sy wuldor and l['o]f ['a] on ecnysse.
Amen.

{601} THE FIRST SUNDAY IN THE LORD'S ADVENT.

The service of this day, and the celebration of this tide speak concerning
God's advent. This tide until midwinter is called ADVENTUS DOMINI, that is
THE LORD'S COMING. His advent is his humanity. He came to us when he took
our nature to his Almighty Godhead, to the end that he might redeem us from
the power of the devil.

The custom now stands in God's church, that all God's servants in the
church-services, both in holy readings and in harmonious hymns, constantly
at this tide recite the songs of the prophets. The prophets, through the
Spirit of God, prophesied Christ's advent through humanity, and of that
composed many books, which we now read over at God's service before his
birth-tide, to his honour, for that he would so mercifully visit us. Christ
came at that time to mankind visibly, but he is ever invisibly with his
chosen servants, as he himself promised, thus saying, "Lo I will be with
you on all days until the consummation of this world." By these words he
manifested that there will ever be, until the ending of the world, men
chosen to him, who will be worthy that with him they may have habitation
with God.

The holy prophets prophesied both the first advent at the birth, and also
the latter at the great doom. We also, God's servants, confirm our faith
with the services of this tide, because we in our hymns confess our
redemption through his first advent, and we admonish ourselves to be ready
on his latter advent, that we may from that doom follow him to everlasting
life, as he has promised us. Of the celebration of this tide the apostle
Paul, in this epistle to the Roman people, and also to all believing men,
spake, thus admonishing, "My brothers, know ye that it is now time for us
to arise from {603} sleep: our salvation is nearer than we believed. The
night is departed, and the day has approached. Let us cast away works of
darkness, and be invested with weapons of light, so that we by day may go
honestly; not in gluttony and drunkenness, not in adulteries and
uncleannesses, not in strife and envy; but be invested by the Lord Jesus
Christ."

The apostle has excited us to arise at some time from the sleep of our
sluggishness and disbelief, as ye in this present lesson have heard. "My
brothers, know ye that it is now time for us to arise from sleep." Verily
it befits us not to be always delicate in our faith, as a tender child, but
we should hasten to perfect excellence through the observance of God's
commandments. We should shake sluggish sleep from us, and forsake the
devil's works, and go in the light, that is, in good works. Of old the
light of knowledge shone over the circumference of earth, and very many
shine in the way of truth, who go through the evangelic path to the joy of
everlasting life. Lo now "our salvation is nearer than we believed."
Through increasing knowledge and good will, salvation is nearer to every
one than it was to him when he at first believed, and therefore he should
ever increase in daily diligence, as the psalmist said of God's chosen,
"The holy go from virtue to virtue."

Also to every man is his last day nearer and nearer; and the common doom
approaches daily, at which every one will receive according to what he has
merited in body, whether good or evil. Let us then flee from every evil,
and do good according to our power, lest we be willing when we cannot, and
pray for time when death compels us to depart. "The night is departed, and
the day has approached." Here the apostle has placed night for the old
ignorance, which reigned through all the world before Christ's advent; but
he scattered the erroneous ignorance by the illumination of his {605}
presence, as the bright day drives away the dim darkness of the swart
night. The devil is also called night, and Christ day, who has mercifully
released us from the devil's darkness, and given us the light of knowledge
and truth. "Let us cast away works of darkness, and be invested with
weapons of light, so that we by day may go honestly." Let us by confession
and repentance cast away the forthgone evils, and let us henceforth
strongly withstand the instigations of the devil, as the same apostle in
another place exhorted his followers, "Withstand the devil, and he will
flee from you; draw near unto God, and he will draw near unto you." The
weapons of light are works of righteousness and truth. With those weapons
we should be invested, so that we by day may go honestly. As the light of
day forbids everyone to perpetrate that which the night allows, so also the
knowledge of truth, that is, the thought of our Lord's will, allows us not
to perpetrate deeds of wickedness.

We are ever seen by God, both without and within; therefore should everyone
who wills not to be condemned especially take care that he transgress not
God's commandments, either by gluttony or drunkenness. We should have
ghostly refection, as the same apostle taught in these words, "When ye
gather yourselves to refection, let each of you have salutary lore in
mouth, and psalm-book in hand." Drunkenness is a death-bearing thing, and
the material of libidinousness. Solomon said, "Nothing is secret where
drunkenness reigns." In another place the same apostle bewailed the life of
intemperate men, thus saying, "Their belly is their God, and their end is
perdition, and their glory in pollution." Not in adulteries and
uncleannesses, but let there be honourable union between believing persons,
so that at least no adultery nor uncleanness be named in God's church; not
in strife and envy. Christ said of peaceful men, that they are called
children of God; and verily the strifeful are limbs of the devil. The evil
ever seeks contention, and a cruel angel will {607} be sent against him.
Envy is a pernicious vice, and ever will the envious be continuing in
affliction, because envy blinds his mind and deprives it of every ghostly
bliss. Through envy the devil deceived the first-created man, and the
envious is a participator with the devils. True peace drives away discord,
and enlightens the darkness of the mind, and envy certainly multiplies
anger.

The apostle closed this epistle with these words, "But be invested by the
Lord Jesus Christ." All those who are baptized in Christ are invested with
Christ, if they adorn their christianity with works of righteousness. Of
these weeds the same apostle wrote more plainly in another place, thus
saying, "Clothe yourselves, as God's chosen, with mercy and with
benevolence, with humility, with moderation, with patience, and have,
before all things, true love, which is the bond of all perfections; and let
Christ's peace rejoice in your hearts, in which ye are called in one body.
Be thankful, and let God's word dwell among you abundantly, in all wisdom
teaching and stimulating among yourselves, in psalms and ghostly hymns,
singing with God's grace in your hearts. Whatsoever ye do in word or in
work, do it ever in the name of the Lord, thanking the Almighty Father
through his Son, who with him ever continueth in unity of the Holy Ghost."

Let us then prepare ourselves with these before-said garments, according to
the apostle's admonition, that we may come to the wonderful birth-tide of
our Lord with solemn service, to whom be glory and praise ever to eternity.
Amen.

* * * * *

{608} DOMINICA II. IN ADUENTUM DOMINI.

Erunt signa in sole et luna et stellis: et reliqua.

Se Godspellere Lucas awr['a]t on dhisum daegdherlican godspelle, thaet ure
Drihten waes sprecende thisum wordum to his leorning-cnihtum, be dham
t['a]cnum dhe ['ae]r thyssere worulde geendunge gelimpadh. Drihten cwaedh,
"T['a]cna gewurdhadh on sunnan, and on m['o]nan, and on steorrum, and on
eordhan bidh theoda ofdhryccednyss:" et reliqua.

Se halga Gregorius us trahtnode thyses godspelles digelnysse thus
undergynnende: Drihten ure Alysend ['u]s gewilnadh gearwe gemetan, and
forthi cydde dha yfelnyssa dhe folgiadh tham ealdigendan middangearde,
thaet h['e] us fram his lufe gestilde. He geswutelode h['u] fela dhrowunga
forestaeppadh thyssere worulde geendunge, gif we God on smyltnysse
ondraedan nelladh, thaet we huru his genealaecendan d['o]m, mid mislicum
swinglum af['ae]rede, ondraedon. Her widhufan on thyssere r['ae]dinge
cwaedh se Haelend, "Dheod arist ongean dheode, and rice ongean rice, and
micele eordhstyrunga beodh gehwaer, and cwealm, and hunger." And sydhdhan
betwux dham thus cwaedh, "T['a]cna beodh on sunnan, and on m['o]nan, and on
steorrum, and on eordhan dheoda ofdhriccednys, for gemencgednysse
s['ae]licra ydha and sweges."

Sume dhas t['a]cna we gesawon gefremmede, sume we ondraedadh us towearde.
Witodlice on dhisum niwum dagum arison dheoda ongean dheoda, and heora
ofdhriccednyss on eordhan gel['a]mp swidhor thonne we on ealdum bocum
raedadh. Oft eordhstyrung gehw['ae]r fela burhga ofhreas, swa swa gel['a]mp
on Tyberies daege thaes caseres, thaet dhreottyne byrig dhurh eordhstyrunge
afeollon. Mid cwealme and mid hungre we sind gelome geswencte, ac we
nateshwon gyta swutele t['a]cna on sunnan, and on m['o]nan, and on steorrum
ne ges['a]won. We raedadh on tungelcraefte thaet seo sunne bidh hwiltidum
thurh dhaes monelican trendles underscyte adhystrod, and eac se fulla
m['o]na faerlice fagettadh, thonne he dhaes sunlican leohtes bedaeled {610}
bidh dhurh dhaere eordhan sceadwunge. Sind eac sume steorran leoht-beamede,
faerlice ar['i]sende, and hraedlice gew['i]tende, and h['i] symle sum dhing
n['i]wes mid heora upspringe geb['i]cniadh: ac ne maende Drihten dhas
t['a]cna on dhaere godspellican witegunge, ac dha egefullan t['a]cna the
dham micclan daege forestaeppadh. Matheus se Godspellere awr['a]t
swutelicor thas t['a]cna, thus cwedhende, "Thaerrihte aefter dhaere micclan
gedrefednysse, bidh seo sunne adhystrod, and se m['o]na ne syldh n['a]n
leoht, and steorran fealladh of heofonum, and heofonan mihta beodh
astyrode, and dhonne bidh aeteowed Cristes r['o]de-t['a]cn on heofonum, and
ealle eordhlice maegdha heofiadh." Dhaere s['ae] gemengednyssa, and daera
ydha sweg ungewunelice gyt ne asprungon, ac dhonne fela dhaera foresaedra
t['a]cna gefyllede sind, nis n['a]n twynung thaet tha feawa dhe thaer to
lafe sind witodlice gefyllede be['o]n.

Mine gebrodhra, thas dhing sind awritene thaet ure m['o]d thurh waerscipe
wacole beon, thaet hi dhurh orsorhnysse ne asleacion, ne dhurh nytennysse
geadlion; ac thaet symle se ['o]ga h['i] gebysgige, and seo embhydignys on
g['o]dum weorcum getrymme. Drihten cwaedh, "Menn forseariadh for ['o]gan
and andbidunge dhaera dhinga the becumadh ofer ealne middangeard. Witodlice
heofonan mihta beodh astyrode." Heofonan mihta sind englas and heah-englas,
thrymsetl, ealdorscipas, hlafordscipas and anwealdu. Thas engla werod beodh
aeteowde gesewenlice urum gesihdhum on to-cyme dhaes strecan D['e]man,
thaet h['i] stidhlice aet ['u]s ofgan thaet thaet se ungesewenlica Scyppend
emlice forberdh. Thonne we geseodh mannes Bearn cumende on wolcnum, mid
micelre mihte and maegendhrymme. Drihten gec['i]gde hine sylfne mannes
Bearn gelomlicor dhonne Godes Bearn, for eadmodnysse thaere underfangenan
menniscnysse, thaet h['e] us mynegige mid tham gecynde the he for ['u]s
underfeng. He is sodhlice mannes Bearn, and ne manna Bearn, and nis n['a]n
odher anes mannes bearn buton Crist ['a]na. He bidh on mihte and on
maegendhrymme geswutelod tham dhe hine on eadmodnysse wunigende gehyran
noldon, thaet h['i] dhonne gefredon his {612} mihte swa miccle stidhlicor,
swa micclum swa h['i] nu heora swuran to his gedhylde nelladh gebigan. Thas
word sind gecwedene be dham widhercorenum, ac her fyliadh tha word dhe dha
gecorenan frefriadh. Se Haelend cwaedh, "Thonne dhas wundra ongynnadh,
ahebbadh thonne eowre heafda and behealdadh, fordhan dhe eower alysednyss
genealaehdh." Swilce h['e] swutellice his gecorenan m['a]node, 'Thonne
middangeardes wita gelomlaecadh, thonne se ['o]ga dhaes micclan domes bidh
aeteowod, ahebbadh thonne eowre heafda, thaet is, gladiadh on eowrum mode,
fordhi dhonne thes middangeard bidh geendod, the ge ne lufodon; thonne bidh
gehende seo alysednyss dhe ge sohton.' On halgum gewrite bidh gelomlice
heafod gesett for thaes mannes mode, fordhan dhe thaet heafod gewissadh
tham odhrum limum, swa swa thaet m['o]d gediht dha gedhohtas. We ahebbadh
ure heafda thonne we ure m['o]d araeradh to gefean thaes heofonlican
edhles. Tha dhe God lufiadh, h['i] sind gem['a]node thaet h['i] gladion on
middangeardes geendunge, fordhan thonne he gew['i]t, dhe h['i] ne lufodon,
dhonne witodlice h['i] gemetadh thone dhe h['i] lufodon.

Ne gewurdhe hit la, thaet aenig geleafful, sedhe gewilnadh God to geseonne,
thaet h['e] heofige for middangeardes hryrum; hit is sodhlice awriten, "Swa
hw['a] swa wile beon freond thyssere worulde, he bidh Godes feond geteald."
Witodlice se dhe ne blissadh on nealaecunge middangeardes geendunge, se
geswuteladh thaet he his freond waes, and bidh thonne oferstaeled thaet he
Godes feond is. Ac gew['i]te thises middangeardes freondscipe fram
geleaffulra manna heortan, and gew['i]te fram dham dhe thaet odher l['i]f
gelyfadh toweard, and hit dhurh weorc lufiadh. Tha sceolon heofian for
middangeardes toworpennysse, tha dhe heora heortan wyrtruman on his lufe
aplantodon, tha dhe thaet towearde l['i]f ne secadh, ne his furdhon ne
gelyfadh: we sodhlice, dhe thaes heofonlican edhles gefean eallunga
oncneowon, sceolon anmodlice to dham ['o]nettan. Us is to gewiscenne thaet
we hraedlice to dham faron, and thurh dhone scyrtran weg becumon, fordhan
dhe dhes middangeard is mid menigfealdum unr['o]tnyssum gedhread, and mid
dhwyrnyssum geangsumod.

{614} Hwaet is dhis deadlice l['i]f buton weg? Understandadh nu hwilc sy on
weges geswince to ateorigenne, and dheah nelle thone weg geendigan. Drihten
cwaedh, "Behealdadh thaes f['i]ctreowa and ealle odhre treowa, thonne h['i]
spryttadh, dhonne wite ge thaet hit sumorlaehdh. Swa eac ge magon witan,
dhonne ge dhas foresaedan t['a]cna geseodh, thaet Godes rice genealaehdh."
Sodhlice mid thisum wordum is geswutelod thaet dhises middangeardes waestm
is hryre. To dham h['e] wext thaet he fealle; to dhy he sprytt thaet h['e]
mid cwyldum fornyme swa hwaet swa h['e] aer sprytte. Thes middangeard is
dham ealdigendan menn gel['i]c: on iugodhe bidh se lichama theonde on
strangum breoste, on fullum limum and halum; witodlice on ealdlicum gearum
bidh thaes mannes waestm geb['i]ged, his swura aslacod, his neb gerifod,
and his lima ealle gewaehte; his breost bidh mid sicetungum gedhread, and
betwux wordum his ordhung ateoradh; theah dhe him adl ['o]n ne sitte, theah
forwel oft his hael him bidh adl. Swa is dhisum middangearde: aet fruman
h['e] waes dheonde swylce on geogodhh['a]de, he waes on lichamlicere
haeldhe growende, and on sp['e]da genihtsumnysse faett, langsum on life,
stille on langsumere sibbe; ac h['e] is nu mid ylde ofsett, swylce mid
gelomlaecendum h['e]figtymnyssum to deadhe gedhread.

Mine gebrodhra, ne lufige ge thisne middangeard the ge geseodh thaet lange
wunian ne maeg. Be dhisum cwaedh se apostol, "Ne lufige ge middangeard, ne
dha dhing dhe him on wuniadh, fordhan swa hw['a] swa middangeard lufadh,
naefdh h['e] Godes lufe on him."

Wel is Godes rice sumerlicere tide widhmeten, fordhi dhonne gewitadh tha
genipu ure dreorignysse, and lifes dagas dhurh beorhtnysse thaere ecan
sunnan scinadh.

Ealle dhas foresaedan dhing sind mid micelre gewissunge getrymde thurh
dhisne aefterfyligendan cwyde, "Sodh ic eow secge, Ne gew['i]t dheos
maegdh, odhthaet ealle dhas dhing gewurdhadh." Thas word spraec Drihten to
Iudeiscre maegdhe, and heora {616} cynn ne gew['i]t thurh ateorunge,
aerdhan dhe thes middangeard geendadh. Be dhisum andgite cwaedh se apostol
Paulus, thaet "Drihten sylf astihdh of heofonum on stemne thaes
heah-engles, and mid Godes byman, and dha deadan aerest arisadh; sydhdhan
we dhe lybbadh, and on lichaman beodh gemette beodh gelaehte fordh mid tham
odhrum on wolcnum togeanes Criste, and we swa symle sydhdhan mid Gode
beodh. Frefriadh e['o]w mid thisum wordum." Eac on dhisum andgite
gedhwaerlaehdh se Godspellere Matheus, thisum wordum, "Drihten asent his
englas mid byman and micelre stemne, and h['i] gaderiadh his gecorenan fram
feower windum, of eallum eordhlicum gemaerum odh dha he['a]lican heofonan."

Se apostol cwaedh, "We dhe lybbadh." Ne maende he hine sylfne mid tham
worde, ac dha dhe on life thurhwuniadh oth geendunge thyssere worulde. Mid
tham is eac geswutelod, thaet mancynn mid ealle ne ateoradh aer dhaere
geendunge, ac h['i] habbadh hwaedhere sceortne deadh, tha dhe thonne on
life gemette beodh; fordhan dhe heofonlic fyr ofergaedh ealne middangeard
mid anum bryne, and dha deadan arisadh of heora byrgenum mid dham fyre, and
dha lybbendan beodh acwealde thurh dhaes fyres haetan, and dhaerrihte eft
ge-edcucode to ecum dhingum. Ne deradh thaet fyr n['a]n dhing tham
rihtwisum, dhe ['ae]r fram synnum geclaensode waeron; ac swa hw['a] swa
ungeclaensod bidh, he gefret thaes fyres ['ae]dhm; and we dhonne ealle to
dham d['o]me becumadh. Ne bidh se d['o]m on n['a]num eordhlicum felda
ged['e]med, ac bidh swa swa se apostol her widhufan on thyssere r['ae]dinge
cwaedh, thaet we beodh gegripene on wolcnum togeanes Criste, geond thas
lyft; and thaer bidh seo twaeming rihtwisra manna and arleasra. Tha
rihtwisan nahwar sydhdhan ne wuniadh buton mid Gode on heofonan rice, and
dha arleasan nahwar buton mid deofle on helle suslum.

Se Haelend beleac this godspel mid thisum wordum: "Heofen and eordhe
gew['i]tadh, and mine word naefre ne gew['i]tadh." Ne awendadh heofon and
eordhe to nahte, ac hi beodh awende of dham hiwe dhe h['i] nu on wuniadh to
beteran hiwe, swa swa {618} Iohannes se Godspellere cwaedh, "Thonne bidh
niwe heofon and niwe eordhe." Ne beodh witodlice odhre gesceapene, ac dhas
beodh ge-edniwode. Heofon and eordhe gew['i]tadh, and dheah dhurhwuniadh,
fordhan dhe h['i] beodh fram dham hiwe dhe h['i] nu habbadh thurh fyr
geclaensode, and swa-dheah symle on heora gecynde standadh. Thonne bidh seo
sunne be seofonfealdum beorhtre thonne heo nu sy, and se m['o]na haefdh
thaere sunnan leoht.

Dauid sodhlice be Cristes to-cyme thisum wordum witegode: "God cymdh
swutellice, and h['e] ne suwadh. Fyr byrndh on his gesihdhe, and on his
ymbhwyrfte bidh swidhlic storm." Se storm adhwyhdh swa hwaet swa thaet fyr
forswaeldh. Be dham daege cwaedh se witega Sofonias, "Se miccla Godes daeg
is swidhe gehende, and dhearle swyft: biter bidh thaes daeges stemn: thaer
bidh se str['a]nga gedrefed. Se daeg is yrres daeg, and gedrefednysse daeg
and angsumnysse, yrmdhe daeg and w['a]nunge, theostra daeg and dimnysse,
byman daeg and cyrmes."

Mine gebrodhra, settadh thises daeges gemynd aetforan eowrum eagum, and swa
hwaet swa bidh nu h['e]figtyme gedhuht, eal hit bidh on his widhmetennysse
gelidhegod. Gerihtlaecadh eower l['i]f, and awendadh eowre dheawas,
witniadh mid wope eowre yfelan daeda, widhstandadh deofles costnungum;
bugadh fram yfele, and dodh g['o]d, and ge beodh swa micclum orsorgran on
to-cyme thaes ecan D['e]man, swa micclum swa ge nu his strecnysse mid ege
forhr['a]diadh. Se witega cwaedh, thaet se miccla Godes daeg is swidhe
gehende, and thearle swyft. Theah dhe gyt waere odher thusend geara to dham
daege, naere hit langsum; fordhan swa hwaet swa geendadh, thaet bidh sceort
and hraed, and bidh swilce hit naefre ne gewurde, thonne hit geendod bidh.
Hwaet theah hit langsum waere to dham daege, swa hit nis, theah ne bidh ure
t['i]ma langsum, and on ['u]re geendunge us bidh ged['e]med, hwaedher we on
reste oththe on wite dhone gem['ae]nelican d['o]m anbidian sceolon. Uton
fordhi brucan thaes fyrstes dhe us God forgeaf, and geearnian thaet ece
l['i]f mid him sedhe leofadh and rixadh in ealra worulda woruld. Amen.

{609} THE SECOND SUNDAY IN THE LORD'S ADVENT.

Erunt signa in sole et luna et stellis: et reliqua.

The Evangelist Luke wrote in this day's gospel, that our Lord was speaking
in these words to his disciples, concerning the signs which will happen
before the ending of this world. The Lord said, "There shall be signs in
the sun, and in the moon, and in the stars, and on earth there shall be
affliction of nations," etc.

The holy Gregory has expounded for us the obscurity of this gospel, thus
beginning: The Lord our Redeemer is desirous to find us ready, and
therefore chid the evils which follow the senescent world, that he might
wean us from its love. He manifested how many sufferings will precede the
ending of this world, if we will not dread God in serenity, that at least,
terrified with many tribulations, we may dread his approaching doom. Here
above in this lesson Jesus said, "Nation shall arise against nation, and
kingdom against kingdom, and great earthquakes shall be everywhere, and
pestilence, and hunger." And afterwards among them thus said, "There shall
be signs in the sun, and in the moon, and in the stars, and on earth
affliction of nations, for the mingling of the sea-waves and sound."

Some of these signs we have seen accomplished, some we fear are to come.
Verily in these new days nations have arisen against nations, and their
affliction on earth has happened greater than we in old books read. Oft an
earthquake in divers places has overthrown many cities, as it happened in
the days of the emperor Tiberius, that thirteen cities fell through an
earthquake. With pestilence and with hunger we are frequently afflicted,
but we have not yet seen manifest signs in the sun, and in the moon, and in
the stars. We read in astronomy, that the sun is sometimes darkened by the
intervention of the lunar orb, and also the full moon suddenly becomes
dusky, when it is deprived of the solar light {611} by the shadow of the
earth. There are also some stars beamed with light, suddenly rising, and
quickly departing, and they by their uprise ever indicate something new:
but the Lord meant not these signs in the evangelical prophecy, but the
awful signs which will precede the great day. Matthew the Evangelist wrote
more plainly of these signs, thus saying, "Straightways after the great
tribulation, the sun shall be darkened, and the moon shall give no light,
and the stars shall fall from heaven, and the powers of heaven shall be
agitated, and then shall appear the sign of Christ's cross in the heavens,
and all earthly powers shall mourn." The minglings of the sea, and the
sound of the waves have not yet unusually happened, but when many of the
before-said signs have been fulfilled, there is no doubt that the few which
are remaining will also be fulfilled.

My brothers, these things are written that our minds may be vigilant
through heedfulness, that through security they slacken not, nor through
ignorance become void; but that terror ever occupy, and attention to good
works confirm them. The Lord said, "Men shall wither for terror and for
awaiting the things which shall come over all the world: for the powers of
heaven shall be agitated." The powers of heaven are angels and archangels,
thrones, principalities, lordships and powers. These hosts of angels will
appear visible to our sights at the advent of the severe Judge, that they
may sternly exact from us that which the invisible Creator patiently
forbears. Then we shall see the Son of man coming in clouds, with great
might and majesty. The Lord called himself the Son of man oftener than the
Son of God, from the humility of his assumed humanity, that he may admonish
us with the nature which he for us received. He is truly Son of man, and
not Son of men, and there is no other son of one man but Christ alone. He
will be manifested in might and in majesty to those who would not obey him
while existing in humility, that they then may feel his {613} might by so
much the more severely as they now will not bow their necks to his
patience. These words are said of the reprobates, but here follow the words
which comfort the chosen. Jesus said, "When these wonders begin, then lift
up your heads and behold, for your redemption approacheth." As if he had
manifestly exhorted his chosen, 'When the torments of the world shall
thicken, when the dread of the great doom shall appear, raise then your
heads, that is, be glad in your minds, for then this world shall be ended,
which ye loved not; then shall be at hand the redemption which ye sought.'
In holy writ _head_ is very frequently put for the mind of man, because the
head directs the other members, as the mind devises the thoughts. We lift
up our heads when we raise our minds to the joys of the heavenly country.
Those whom God loves are exhorted to be glad for the ending of the world,
for when that passes away, which they loved not, then certainly they will
find that which they loved.

O let it not be, that any believer, who desires to see God, mourn for the
fall of the world; for it is written, "Whosoever will be a friend of this
world, will be accounted a foe of God." But he who rejoices not at the
approach of the ending of the world, manifests that he was its friend, and
will then be convicted that he is God's foe. But let friendship for this
world depart from the hearts of believing men, and depart from them who
believe the other life to come, and really love it. They should mourn for
the destruction of the world who have planted the root of their heart in
its love, who seek not the life to come, nor even believe in it: but we,
who full well know the joys of the heavenly country, should unanimously
hasten to it. It is for us to wish that we may go to it quickly, and arrive
by the shorter way, for this world is afflicted with manifold tribulations,
and with crosses tormented.

{615} What is this deathlike life but a way? Understand now what it is to
faint through the toil of the way, and yet not to desire the way to end.
The Lord said, "Behold these figtrees and all other trees, when they
sprout, then ye know that summer is near. So likewise ye may know, when ye
see these before-said signs, that God's kingdom draweth near." Verily by
these words it is manifested that the fruit of this world is falling. It
grows that it may fall; it sprouts that it may destroy with diseases
whatsoever it had before sprouted. This world is like to a senescent man:
in youth the body is thriving with strong breast, with full and hale limbs;
but in senile years the man's stature is bowed, his neck slackened, his
face wrinkled, and his limbs all afflicted; his breast is tormented with
sighs, and between his words his breath fails; though disease sit not on
him, yet too often his health is a disease to him. So it is with this
world: at first it was thriving as in youth, it was growing in bodily
health, and fat in abundance of good things, long in life, still in long
peace; but now it is with age oppressed, as it were with frequent
tribulations afflicted to death.

My brothers, love not this world which ye see cannot long exist. Of this
the apostle said, "Love not the world, nor anything that dwelleth on it,
for whosoever loveth the world, hath not love of God in him."

Well is the kingdom of God compared with the summer season, for then the
clouds of our dreariness pass away, and the days of life shine through the
brightness of the eternal sun.

All these before-said things are with great certainty confirmed by this
following sentence, "Verily I say unto you, This tribe shall not pass away,
until all these things shall take place." These words the Lord spake to the
Jewish {617} tribe, and their kin will not pass away through decay, before
this world ends. Of this sentence the apostle Paul said, that "the Lord
himself shall descend from heaven with the voice of the archangel, and with
the trumpet of God, and the dead will first arise; afterwards, we who live,
and shall be found in the body, will be caught forth with the others in
clouds towards Christ, and so we shall ever after be with God. Comfort
yourselves with these words." Also in this sentence the Evangelist Matthew
agrees, in these words, "The Lord will send his angels with trumpet and
loud voice, and they shall gather his chosen from the four winds, from all
earthly boundaries to the high heavens."

The apostle said, "We who live." He did not mean himself by those words,
but those who continue in life until the ending of this world. By that it
is likewise manifested, that mankind will not wholly perish before the
ending, but that they will, nevertheless, have a short death who shall then
be found in life; for heavenly fire will pass over all the world with one
burning, and the dead will arise from their graves with that fire, and the
living will be slain by the fire's heat, and straightways after requickened
to eternity. The fire will in no wise injure the righteous who had before
been cleansed from sins; but whosoever is uncleansed shall eat the fire's
breath; and we shall then all come to the doom. The doom will be deemed on
no earthly field, but will be as the apostle here above in this lesson
said, that we shall be seized up in clouds towards Christ, through the air;
and there will be the separation of righteous and impious men. The
righteous will afterwards dwell nowhere but with God in the kingdom of
heaven, and the impious nowhere but with the devil in hell-torments.

Jesus concluded this gospel with these words: "Heaven and earth shall pass
away, but my words shall never pass away." Heaven and earth will not turn
to naught, but they will be changed from the form in which they now exist
to a {619} better form, as John the Evangelist said, "Then there shall be a
new heaven and a new earth." There will not indeed be others created, but
these will be renewed. Heaven and earth will pass away, but will,
nevertheless, continue, for they will be cleansed by fire from the form
which they now have, and will yet stand ever in their own nature. Then will
the sun be sevenfold brighter than it now is, and the moon will have the
light of the sun.

David verily prophesied of Christ's advent in these words: "God shall come
manifestly, and he will not keep silence. Fire shall burn in his sight, and
round about him shall be a mighty storm." The storm will wash whatsoever
the fire burns. Of that day the prophet Zephaniah said, "The great day of
God is very near at hand, and exceedingly swift: bitter shall be the voice
of that day: there shall the strong be afflicted. That day is a day of
wrath, and a day of affliction and anxiety, a day of misery and wail, a day
of darkness and dimness, a day of the trumpet and of outcry."

My brothers, set the remembrance of this day before your eyes, and
whatsoever now appears to be trouble, it shall all be mitigated on
comparison with it. Correct your lives, and change your conduct, punish
your evil deeds with weeping, withstand the temptations of the devil;
eschew evil and do good, and ye will be by so much the more secure at the
advent of the eternal Judge, as ye now with terror anticipate his severity.
The prophet said, that the great day of God is very near at hand and very
swift. Though there were yet another thousand years to that day, it would
not be long; for whatsoever ends is short and quick, and will be as it had
never been, when it is ended. But though it were long to that day, as it is
not, yet will our time not be long, and at our ending it will be adjudged
to us, whether we in rest or in torment shall await the common doom. Let
us, therefore, profit by the time which God has given us, and merit the
everlasting life with him who liveth and reigneth for ever and ever. Amen.

* * * * *

{620}

NOTES.

_Page 2, l. 5 from bot._ undergann--_here a finite verb seems wanting_.

--_2, l. 3 f. b._ geendung thyssere worulde. _It was an universal
belief at the time throughout Europe, that the world was to end in the
year 1000_: M. Michelet _has collected the principal passages to be
found in the old writers relative to this superstition_. Concil. Trosl.
a. 909 (Mansi, xviii. p. 266): "_Dum jam jamque adventus imminet illius
in majestate terribili, ubi omnes cum gregibus suis venient pastores in
conspectum Pastoris aeterni_," etc.--Trithemii Chron. a. 960: "_Diem
jamjam imminere dicebat_ (Bernhardus, eremita Thuringiae) _extremum, et
mundum in brevi consummandum_."--Abb. Floriac. a. 990 (Gallandius, xiv.
141): "_De fine mundi coram populo sermonem in ecclesia Parisiorum
audivi, quod statim finito mille annorum numero Antichristus adveniret,
et non longo post tempore universale judicium succederet_."--Will.
Godelli Chron. ap. Scriptt. Fr. x. 262: "_A.D._ MX, _in multis locis
per orbem tali rumore audito, timor et moeror corda plurimorum
occupavit, et suspicati sunt multi finem saeculi adesse_."--Rad.
Glaber, l. iv. ibid. 49: "_Aestimabatur enim ordo temporum et
elementorum praeterita ab initio moderans saecula in chaos decidisse
perpetuum, atque humani generis interitum_." Hist. de France, t. ii. p.
300, _note_, ed. Bruxelles.

--_6, l. 8._ heofenas. Sic MS. _for_ heofenes _or_ heofenan.

--_8, l. ult._ awecdh. MS. Reg. _has_ awyhtdh, _and after_ anre handa
_adds_ and ealle eordhan he belicdh on his handa. {621}

--_10, l. 11 f. b._ nordh-daele. _So Caedmon_, p. 3, l. 8.

tha he worde cwaedh,
. . . . .
thaet he on nordh-daele
h['a]m and heah-setl
heofena rices
agan wolde.

_In fact the whole beginning of the work ascribed to Caedmon appears to
be a metrical paraphrase of this homily._ Andweald _is corrupt
orthography for_ anweald.

--_26, l. 13 f. b._ _for_ geferena, MS. Reg. _has_ thegena.

--_28, l. 2 f. b._ _After_ acenned waes, MS. Reg. _adds_, sedhe aefre
buton anginne of tham Aelmihtigan Faeder acenned waes.

--_42, l. 12._ Nis nan ... Haelend Crist. _These words seem an
interpolation, or incidental remark of Aelfric; they are therefore
inclosed as a parenthesis in the translation._

--_58, l. 9._ maegdhhad _should correctly have been rendered_
virginity.

--_84, l. 9 f. b._ _This passage concerning Rachel is not clear: it may
possibly refer to some rabbinic tradition about her children._

--_98, l. 8 f. b._ on thissere stowe, _in this place_. _The place where
Aelfric composed the homily, probably Cerne abbey_ (Cernel).

--_100, l. 10 f. b._ nelladh heora thing wanian. _This passage is
obscure, and the translation purely conjectural. Monday was accounted
an unlucky day by the old Germans._ _See_ Grimm, D. M. p. 662, _and on
superstitions connected with the moon_, ib. p. 407.

--_108, l. 13._ _This passage is evidently the original of the lines in
the_ Codex Exoniensis, p. 69, 30 _sq., and contribute to strengthen the
opinion that Cynewulf was the author of that work, as well as of the
Vercelli poetry. To him Aelfric dedicated his Life of S. Aethelwold._

--_174, l. 9._ _On praying to saints for their intercession, see also_
Theodori Lib. Poeniten. xlviii. 1, 2. _in_ 'Ancient Laws and Institutes
of England.'

--_190, l. 13 f. b._ we his gelyfadh. _The construction with the
genitive is worthy of notice: in another place we have_, we dhe
gelyfadh Cristes aeristes.

--_242, l. 16._ alefed. _This word is probably akin to_ laepeo (T.
Roffens. laeweo) _in the_ Laws of Eadward and Guthrum, x. {622} (Anc.
LL. and Inst.), _which in the old Latin version is rendered_, membris
disfactus.

--_244._ Rubric. "_The_ Litania Major _is St. Mark's day, and the_
Litania Minor _is for the Rogation time, or the three days preceding
the feast of the Ascension, by the Anglo-Saxons called_ Gang-days. _The
service both on St. Mark's day, and on the three Rogation days before
the Ascension is the same, and from the present homily it seems, that
on the Rogation days the Litany in the time of Aelfric was called
Major, as it is also in the Canons of Charlemagne, and in some very old
MSS. of the Liturgy; though by the Council of Clovesho_, A.D. 747, _the
service used on St. Mark's day was called_ 'Litania Major,' _leaning
for the use of the term on the authority of Rome. The distinction is
still strictly observed, the_ Litania Major _signifying St. Mark's day,
the other the Rogation week_."--R.

--_244, l. 16._ Uigenna, Vienne _in the former province of
Dauphin['e]_.

--_246, l. 6 f. b._ haligdom _may here probably signify_ the host.

--_294, l. 13._ Lucas se Godspellere. _See_ Homily p. 314, _where the
book of_ The Acts of the Apostles _is ascribed to St. Luke_.

--_298, l. 5 f. b._ twegen englas, etc. _See_ Cod. Exon. p. 28.

--_322, l. 15 f. b._ _See_ Cod. Exon. p. 295.

--_338, l. 8 f. b._ thonne. _In_ Matt. xviii. 12. _and_ Luke xv. 4. hu
ne.

--_436._ Hom. de Assumptione, etc. _Here some leaves have been cut out
of the MS.; the part wanting, reaching to p. 446, l. 3, is supplied
from _MS. Reg._ It is also supplied (apparently by the hand of
Wheelocke) in the MS. itself, but in a text far too corrupt for use._

--_448, l. 4._ _For_ nalaes, MS. Reg. _reads here_, ne laes, _which is
followed in the version; but the entire passage is still far from
clear_.

--_524, l. 9 f. b._ _Here a leaf has been cut out; the part wanting,
reaching to p. 530, l. 11, is supplied from_ MS. Reg.

--_534, l. 9._ "_This passage refers to a ceremony once in very general
usage. It was the custom to spread out a sheet of sackcloth on the
floor, and on this to sprinkle ashes in the shape of a cross. Just as
the dying person was in the last agony, he was taken out of bed, and
stretched on the sackcloth and ashes; it being deemed more becoming,
that sinful man should yield up {623} his soul thus, than on a soft
bed, when his divine Redeemer died on the hard wood of the cross._"--R.

_This usage was not obsolete about twenty-five years since._

--_566, l. 5._ nywerenan (MS. Bodl. niwernan). _In the_ Bodley MS.
_this word (which I do not recollect to have seen elsewhere) is glossed
by_ tenero.

--_586, l. 6 f. b_. _An account of the passion of St. Andrew wholly
different from that contained in this homily, is that on which the poem
entitled_ The Legend of St. Andrew _is founded, for the details of
which the reader is referred to the preface of Mr. Kemble's edition of_
The Poetry of the Codex Vercellensis. _In a very mutilated manuscript
of Anglo-Saxon homilies at Blickling Hall, for the loan of which the
Society is indebted to the kindness of_ THE DOWAGER LADY SUFFIELD,
_there is a fragment of a homily which, it seems highly probable, was
the immediate original of the Vercelli poem_.

--_598, l. 8 f. b._ aetwindan. _The meaning of this word here I do not
understand: can it be an error for_ hit windan?

--_608, l. 9._ undergynnende. _I am not aware of the occurrence of this
word elsewhere. In Aelfric's Preface to the Heptateuch_ (Analecta A.-S.
p. 25) _we find_ underbeginnenne _in the sense of_ to understand.

END OF VOL. I.

PRINTED BY RICHARD AND JOHN E. TAYLOR,
RED LION COURT, FLEET STREET.

* * * * *

Corrections made to printed original.

P. 20:--"forluron tha gesaeldhe ure sawle"; 'gesaeldhae' in original.

Ibid.:--"we ne forluron n['a] tha undeadlicnysse"; 'undeadlicnyssae' in
original.

P. 34:--"Ic eom se liflica hl['a]f"; 'lifllica' in original.

P. 46:--"mid heora fordhfaedera gebysnunge"; 'gebysnungae' in original.

P. 69:--"all the country of Asia"; 'allthe' in original.

P. 100:--"wyrigung of deofle"; 'deofie' in original.

P. 124:--"be dham cwaedh se apostol Paulus"; 'ce dham' in original.

P. 130:--"gefremman swa hwaet swa dhu wilt"; 'gefremmam' in original.

P. 186:--"Alii euangelistae ferunt"; 'euangeliste' in original.

P. 274:--"agyldan gescead hu he dha atuge"; 'ges cead huhe' in original.

P. 298:--"dhe bodade Godes acennednysse"; 'accennednysse' in original.

P. 519:--"whithersoever the angels fly"; 'whithersover' in original.

P. 571:--"Deliver unto us Daniel"; 'unto to' in original.

P. 591:--"Aegeas said, "I will with torments ...""; 'Egeas' in original.

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